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w j January 3, 1984 

Gospel Herald 



JAN 4 '84 



In the year of our Lord 




by Michael A. King 



If we could penetrate to the very heart of reality, what 
would we find? A hollow core filled with nothing? An 
empty space filled only with what we projected into it? 
A vacant theater populated only by the actors we 
dreamed onto its stage? To put it more theologically, 
would we find there was no God? 

If so, reality would be up for grabs. It would be 
whatever anyone wanted to say it was. And it would 
likely be whatever those with the most power said it 
was, because they could impose it on everyone else. 
Reality would be a construct made by, imposed by, and 
defended by humans. As the New Year breaks upon us, 
we are tending to act as if this is indeed the case. We are 
tending all too nearly to live out George Orwell's dark 
and brooding vision of what our world would be like in 
this year of 1984, the year made infamous and ominous 
A^by his novel of that name. 

>^ In Orwell's world reality is what those in power say it 
is, which is whatever will incite patriotic fervor. They 
Ji are destroying every human bond and emotion except 
^ loyalty to the state. They are teaching children to spy on 
£ parents and lovers to betray each other. They are even 
~ able to control perceptions of physical reality, using tor- 
^ ture and brainwashing machines to force Winston 
Smith, a central character in the book who has rebelled 
% against them, to see five fingers on a hand which is hold- 
er ingupfour. 

Despite their power, the rulers are constantly in- 
secure. The reality they are imposing is an arbitrary one 
and so must be continually guarded against collapse. 



Microphones and two-way telescreens are installed in 
every room and hidden even in trees and bushes in the 
lonely countryside. They monitor every word and move- 
ment, every tiny gesture of a people expected to appear 
perpetually contented and serene, at peace with the life 
so generously provided by their beneficent rulers. If the 
slightest dissatisfaction is suspected, Thought Police im- 
mediately descend to break the offender into conformity 
with the required version of reality. 

In our country, at least, such extremes have not been 
reached. Yet even here we can see the tendency of those 
in power to shape reality to suit themselves. Those who 
call for an end to the arms race are told their peace 
demonstrations heighten the chances of war. The 
president looks at Nicaragua, Grenada, Lebanon, and El 
Salvador and expects us to view their reality through his 
spectacles, which simplify all the issues into a 
confrontation between the good United States and the 
bad Soviet Union. He advocates the building of a more 
accurately murderous missile, then calls it "Peace- 
keeper." The powerful rich create a reality that allows 
them to enjoy guilt-free luxury while the lazy poor, as 
they see it, starve. 

True reality. What is the antidote to this tendency of 
those in power to impose their view of reality on us all? 
What if at the heart of reality there were something 
solid, something which possessed life and objective be- 
ing and power of its own, something which was external 
to us and existed whether we perceived it to or not? 



1.& 



2 



Gospel Herald 



What if there were a God? In that case, reality would not 
be up for grabs. 

There would be an objective grounding for reality 
against which the various claims to represent it could be 
judged. Reality would be more than a construct made by 
humans, needing to be imposed and defended by them 
(although we could still know it only partially, because it 
would have to be filtered through our limited human 
perceptions). 

The birth of a baby in a stable stinking of cows is tied 
up with this matter. According to the ancient stories 
that surround his birth and which are recorded in Mat- 
thew 2, the ruler of the land at the time was King Herod. 
He exercised power on the assumption that reality 
existed to be shaped as he willed. Then this child was 
born. Probably those who are most threatened by some- 
thing most quickly recognize its true nature. Herod's ac- 
tions, at least, appear to bear this out, as he engages in 
behavior one can only consider wildly irrational: the ex- 
termination of a harmless baby boy. Irrational, that is, 
unless he has recognized that this baby, being specially 



Jesus was the magic mirror in which 
only really real things would find 
themselves reflected. 



rooted in true reality, represents a terrible challenge to 
his false reality. 

And so he did (and does), over and over again, this 
Jesus. Wherever people in power, whether in political, 
economic, or religious circles were imposing their 
particular realities, his appearance scared them silly. He 
was the magic mirror in which only really real things 
would find themselves reflected. When King Herod, the 
scribes and Pharisees, and the Roman procurator stared 
at him to see their pomp and importance and the one- 
and-only official reality reflected back, they saw only 
empty glass. 

He glimmered as a mirror in the midst of the early 
Anabaptists, who held him up to the political and re- 
ligious rulers of Europe, with their demands that the 
Anabaptists continue to practice infant baptism, carry 
arms, and swear oaths of loyalty to the state to show 
they still adhered to official reality. When they saw 
nothing there reflected, they knew their loyalties should 
be offered only to his true reality. They would live as 
firmly founded upon his reality as they knew how, even 
to the point of saying "Yes" to mean "Yes" and "No" to 
mean "No," rather than agreeing to the oath which im- 
plied that one sometimes did not stand on true reality 
but contributed to a false one. 

Today, those of us who follow Jesus are the inheritors 
of that mirror. We are called to hold it up to all au- 
thorities who claim for themselves the right to decide 
what is real. Held up to test the claims of any nation, it 
will likely remain largely empty, because nations 
generally are grounded primarily upon a false reality 
dedicated to the preservation of their power. And empty 

Michael A. King is pastor of the Germantown (Pa.) Mennonite 
(,hurch. He wrote ' The Castle or the Meadow?" (Dec. 6, p. 848). 



it will also likely remain when held up to the economic 
rulers of the day, who claim things go better with Coke. 

True reality constricted. Now a huge caution must 
be raised. We must hold the mirror up to ourselves as 
well. Those of us who follow Jesus usually band together 
to strengthen our determination to stand on true reality. 
This is good, except that, in our zeal to present the truth, 
we often fall into the two primary tendencies of the pur- 
veyors of falsehood: first, we equate our own definition 
of reality with the reality itself; second, we then use 
coercive power to impose that definition on others. If by 
faith we affirm that our reality is not empty and power- 
less, that it is God's, then we are acknowledging that it 
has a power of its own. But our actions often belie that. 

Instead of letting the Bible or Jesus, for example, wit- 
ness to their own truth, the church often builds human 
constructs around them. The Bible doesn't call itself 
inerrant as it witnesses to God's reality. Yet the church, 
in its interaction with the Bible, repeatedly stalls on this 
narrow concern, instead of flying on to the awesome 
blue sky sparkling beyond it. The great mystery of Jesus 
Christ, somehow human and divine, is squeezed into 
constricting doctrines which in their very attempt to 
preserve the mystery dull it by debating forever just 
exactly which part is human and which part divine and 
in just what percentages. 

This is not to say that doctrines should be abolished, 
but rather that they should be recognized for what they 
are— limited aids to understanding an unlimited reality. 
Doctrines can deaden faith and stifle growth not be- 
cause they state too much but because they state too lit- 
tle. It is only when we learn to trust that God's reality 
can take care of itself that we are freed to truly see its 
grand and wild beauty. In Nineteen Eighty-Four, Win- 
ston Smith encounters the true reality the state has 
tried to eradicate when he stands "... in the shade of 
hazel bushes. The sunlight, filtering through 
innumerable leaves, was still hot on their faces. Winston 
looked out into the field beyond, and underwent a cu- 
rious, slow shock of recognition. He knew it by sight. An 
old, close-bitten pasture, with a footpath wandering 
across it and a molehill here and there. In the ragged 
hedge on the opposite side the boughs of the elm trees 
swayed just perceptibly in the breeze, and their leaves 
stirred faintly in dense masses, like women's hair. 
Surely somewhere near by, but out of sight, there must 
be a stream with green pools where dace were swim- 



GOSPEL HERALD Volume 77 Number 1 

Editor: Daniel Hertzler News Editor: Richard A. Kauffman 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905) and Herald of Truth (1864). The Gospel Herald is a 
religious periodical published weekly for the Mennonite Church by the Men- 
nonite Publishing House, 616 Walnut Avenue, Scottdale, Pa. Subscription 
price (in U.S. dollars): $18.50 per year, three years for $50.75. For Every 
Home Plan. $14.50 per year mailed to individual addresses. Eighty Percent 
Plan: $16.00 per year to individual addresses. Gospel Herald will be sent by 
air mail upon request to overseas addresses. Write to Customer Service for 
current rates. Change of address should be requested six weeks in advance. 
Send all material for publication to Gospel Herald, Scottdale, Pa. 15683. 
Second-class postage paid at Scottdale, Pa. 15683. Lithographed in United 
States. Copyright ® 1983 by Mennonite Publishing House. Canadian subscrip- 
tions: Second-class postage paid at Kitchener, Ont. Registration No. 9460. 



January 3, 1984 



3 



ming." (Harcourt, Brace and World, 1949, p. 124.) 

Winston recognizes the landscape because it resem- 
bles closely a Golden Country he has often seen while 
asleep and dreaming, a country in which he is free to see 
reality as it truly exists, in which nature still ripples and 
sings, in which people still love each other and know 
truth and are not forced to live in a bleak gray narrow 
reality created by the state and enforced by the Thought 
Police. 

I entered such a country when I discovered historical- 
critical study of the Bible. While that method can cer- 
tainly be used destructively, at its best it tries to allow 
the Bible's reality to speak for itself. I began to see the 
Bible less as a book to be defended against attack and 
more as the new and lovely country of a Genesis contain- 
ing two complementary creation stories, a Pentateuch 
emerging not just from Moses but from centuries of rich 
and complex tradition and storytelling, a Song of 
Solomon celebrating love between a woman and a man 
and not just between Christ and the church, four gospels 
capturing in their distinctive ways different facets and 
understandings of the story of Jesus. The Bible, now 
allowed to be more nearly itself, started to excite me. 

True reality wrongly defended. Unfortunately, the 
church not only diminishes the golden mysteries of the 
Bible, Christ, or God when it wraps them too tightly in 
narrow doctrine; it often compounds the error by using 
coercive power to impose these small understandings. It 
again forgets that God's reality can take care of itself, as 
it installs two-way telescreens and microphones and 
trains Thought Police to monitor the doctrines of its 
people, to check the orthodoxy of its authors and 
professors and the adherence to official reality at its 
colleges and seminaries. 

This is done in the name of the Jesus who steadfastly 
refused to use power to defend the true reality in which 
he was rooted. He didn't need to. All he had to do was be 



himself, a mere baby, to terrify a mighty king. When his 
followers wanted to be great, to be powerful, Jesus told 
them to turn the other cheek, because true power in 
God's reality was what looked like powerlessness in the 
world's false reality. 

Then when at last every claim he had made for God's 
reality was about to be crucified with him, he refused 
still to exercise power to protect them. Three days later 
the world, or at least those in it with the insight to see 
and understand, knew why. Jesus didn't have to defend 
God's reality. God's reality could defend itself. And its 
power was not coercive power, but the power of love, the 
power of a God whose reality can protect itself in the 
most unexpected ways. 

God's beautiful reality. There is, I believe, something 
solid at the heart of reality. There is a kingdom of love, a 
transcendent dimension, a heavenly realm., a golden 
country which is God's country, the country of Hebrews 
11 for which Abel and Enoch and Abraham yearned. It 
is a country well-worth dying for; citizenship within it is 
a priceless treasure. The Bible and our doctrines about 
God and Jesus and Christian living are the best clues we 
possess to its existence and shape. When, however, we 
try to make it our property, to transform our partial 
understanding of its glory into a claim to know 
absolutely what its boundaries are and exactly who can 
get in it and how, we diminish the magnificent reality 
we are trying to defend. 

God has entrusted the church with this vision of such 
a country, of a reality which through its wild beauty 
bursts asunder the bleak dull reality dictated by those 
who hold the world's power. When the church helps that 
country take shape by standing for love and justice and 
transformed living in the world, it remains rooted in the 
divine vision. When it too narrowly defines the vision, or 
uses power to force the vision into people's heads, it joins 
the dull sad world of 1984. ^ 



READERS SAY 



Merv and Rose Stutzman, Nap- 
panee, Ind. Thomas John Carlisle's 
"Sole Winner" (Nov. 8) was a clever play 
on words, but for all its cleverness no 
less offensive. 

In all fairness, though, we do ap- 
preciate reading the Gospel Herald and 
find many interesting articles. 

Luke G. Stoltzfus, Philadelphia, Pa. 
I am writing to express my thanks for 
the series of articles on the book of 
Revelation by Ted Grimsrud. I felt the 
articles were helpful in giving present 
practical truths and applications to us 
as Christians such as: The certain hope 
we can have through our faith in Jesus 
as the victorious Lamb and King even in 
a nuclear age, the call to faithfulness 
amidst temptations and testings in an 
ungodly society and violent world, and 



the true nature of the conflict between 
God's people and the evil forces of the 
enemy. 

Rebecca Horst, Lederach, Pa. Read- 
ing the Gospel Herald from cover to 
cover is a pleasant weekly routine for 
me. But it isn't often that an article 
grips me with spine-tingling awe as did 
Mike King's "The Castle or the 
Meadow?" (Dec. 6). Thank you for its 
beauty, its power, and its truth. The al- 
ternative to castle mentality is truly not 
a different castle but no castle at all. 

In the aftermath of the ABC-TV 
movie The Day After I was struck by an 
obvious but unspoken truth: The best 
defense against our enemies (pre- 
sumably the USSR) is to be friends with 
them instead. If the energy now directed 
at fortifying the castle were used 
instead to beautify the meadow the 
world would be a different place to live. 
Perhaps Jesus would not have to weep 



so often if we lived out the fact that 
people are not the enemy. 

Omar A. Kurtz, Oley, Pa. Thank you, 
Claude Good (Is There Oil in Our 
Lamps? Dec. 6, 1983) for your kindly 
and graciously written article. Your 
exhortations were timely yet you did 
not thumbscrew all of us down with 
guilt. "A bruised reed he will not break." 

Especially kindly done was your rec- 
ommendation to sit down with a trusted 
person to discuss matters pertaining to 
our weaknesses. This is a great act in 
humility. For one to do so can only 
result in maturing in Christ and becom- 
ing a more effective example. I recall 
from Anabaptist history that one of the 
obligations for church fellowship was a 
willingness to "both give and receive 
counsel" within the brotherhood. What 
healing, confidence, and peace can 
result where such noble fellowship takes 
place! Thanks again, Bro. Claude! 



4 



Gospel Herald 



Weary of words 

by Phyllis Pellman Good 



Sometimes I am very weary of words. Sometimes I'm 
just sure there's more to God— and more to being 
human— than can be captured in language. We 20th- 
century North Americans have become word experts. 
We have refined and honed everything, including who 
God is, and what he expects of us, and who we are, in a 
most articulate fashion. 

But there are times when I need a fuller sense of God 
than "talk" can give me. Some examples: One is when I 
get tuckered out by doing good. And I guess I wonder 
about other Mennonites who have a real zest to live 
right, to be disciplined about their money, their time, 
their energy. We have peace causes, burdens about in- 
justice, anguish about the poor. We do an awfully lot of 
good things. I find some common ground with Elijah 
when he took refuge in a cave in 1 Kings 19:9-14. He has 
been busy. All this well-doing can be pretty exhausting. 
And it's easy in the middle of all the causes to lose sight 
of the power and the mystery and the here that God is. 



What do I wish? That we could 
cultivate more experiences of the 
mystery of God in the church. 



I need to experience that fullness; I need to be touched 
by God; I need to be reminded of the source that he is in 
a nonverbal way. My senses and my mind need to be 
engaged. I need the mystery, that which is not 
calculable. We practical Mennonites have a blind spot. 
We suspect the mystical. We'd just as soon do some- 
thing. But what feeds our souls; what fills our imagina- 
tion? I don't think I've lost my bearings; I'm not talking 
about some universal unknown hocus-pocus force. I am 
talking about that quality of God that defies analysis 
and description, but is still graspable by humans. 

Now, not only do I get tired being good. Sometimes I 
feel paralyzed in the face of so much need; sometimes I 
am cynical; sometimes I have guilt for all my plenty; 
sometimes I fight despair for not knowing why hard 
times come. And then I wonder who I am and where God 
is. And I find myself hoping to catch a glimpse of the 
fire, or at least the cloud, because I need to be sure I am 
not stranded. The children of Israel had sensual proof 
with no argument possible that they were not alone in 
their walk through the wilderness. 

I, too, need to know that God is among us and I don't 



Phyllis Pellman Good, Lancaster, Pa., is the mother of two and the 
editor of Fexh val Quarterly magazine. 



want to be told so. I want to know so in my heart and in 
my bones by experiencing his presence. 
<f I believe we are handicapped by living in the scientific 
era. If imponderables can't be explained, they're ridi- 
culed, or at least the person who witnesses to them 
might be. In this age, truth is believable only if it can be 
defined, usually in words, and explained. It's bottleable, 
packageable. 

But pain, on the other hand, can't be fully described in 
words. Nor can ecstasy. Or disappointment. Or fear. Or 
hope. Just try it. You can write pages and still feel you 
haven't really said it. 

I have a friend who is a conscientious Mennonite, who 
lives circumspectly, who has done overseas service. But 
her life has been clouded by many tragedies. Not long 
ago she lost another family member and she said one 
recent evening, "I'm just trying to figure out what kind 
of God I have." There are those terrible human burdens 
we all carry. Those heavy "whys" that won't be stilled. 
The Job questions. 

When Jesus' disciples wondered why bad things hap- 
pen to good people, he didn't launch a theological argu- 
ment. Instead he handed them bread and wine and told 
them that eating it and drinking it was another way of 
experiencing him— with almost no explanation. 

When his detractors presented him with an 
unanswerable question, he presented them with a story. 
With an ending that required something of the hearers 
then and the hearers now. He wasn't nervous about 
whether they would get it or not. 

I would like to call us to cultivating a sense of God's 
mystery, to relax and experience him rather than al- 
ways wanting to explain him. 

We need something more than statements and ser- 
mons to do this. We have imaginations; we are sensual 
beings, but most of us are pretty stunted in those areas. 
It seems we've only opened our minds to God. It's the 
one channel we've felt safe letting him into. 

That's not quite fair. A lot of Mennonites can become 
eloquent about sunsets and woods and how they meet 
God in that pink light or under all those leaves. But most 
of us think of those times as little extras. We have such a 
housekeeping mentality; we are so dutiful. And our 
weakness is that we have reduced our concept of our 
energy source and thus limited it. 

Or when failure comes we turn it inward and figure 
we must deserve it, and quietly carry on our personal 
battle with God. Or we let out a few little yips of delight 
when our babies come, then diligently go back to work. 

But maybe I haven't yet fully explained what's 
bothering me. You see I have felt God's hand upon me in 
an overwhelming way many times, many of those times 
not in church nor with God's people nor in nature. I 



January 3, 1984 



5 



found myself crying recently in a play called Amadeus 
when the thin voice of an oboe cut through the air 
sharply into the bottom of my being so that for a mo- 
ment I felt the mystery. Edward Hopper's "Sunday 
Morning" did it to me a while back. Hopper has captured 
so absolutely the way it is with paint on canvas. There 
was nothing to say. I looked and I knew. I was restored. 

I find that same truth with its many sides, the 
paradoxes of being human, the whys, the ah-yes's in 
stories. I think of Graham Greene's The Power and the 
Glory and the failed priest, and I can identify with his 
questions and his risks, his failure and his hope, because 
my truth is told there, too. 

There was no message being pushed in any of these 
gifts I experienced. There was no persuading going on. 
Three different creative people had caught hold of who 
they were in all their humanness, and showed it so well 
that it cut a path through me so that my frailty con- 
nected with God's powerful being. Three moments of 
painful and joyful clarity for me. 

What do I wish? That we could cultivate that kind of 
holy experience in the church. What would happen if we 
gave as much energy and blessing to exploring God's 
mystery as we do to theologizing and disciplined living? 
How would our personal and corporate spiritual lives be 
different? 

With our no-nonsense diligent approach, we have 
allowed a part of ourselves to be shut down; we're ba- 
bies. Music and art and plays are for Christmas and 
Easter— happy, celebrative times. We've missed the fact 
that they're also for hard times and ordinary times. 



" We're afraid of the undefined. We feel much safer be- 
ing word-bound. But you know, Jesus spent very little 
time worrying about whether the people who heard his 
stories "got them." He left a lot of questions in his dis- 
ciple's minds when he gave them ordinary food and told 
them to remember him and know his power whenever 
they ate. 

God didn't come back with a commentary to Elijah 
after he met him in the stillness to explain what it all 
meant. 

People of the Middle Ages met God also through rose 
windows and icons and chants, all of which embodied 
mystery. But not us. We're frozen up in words. 

If we found a way to stop our everlasting talking 
about God, and instead experienced him in nonverbal 
ways, might our holy energy last longer and be fuller; 
might the guilt and cynicism which hover around the 
edges of our spirits be dealt with more roundly; might 
our ecstasies be greater? 

Maybe we should begin to think of those creative 
people among us, who are faithful souls, as ministers. I 
picked up a book in a museum recently whose opening 
page says this: "An artist is like God, but small." 

I need a balance on my bookshelf. Alongside Living 
More with Less I need a good volume of poetry that 
reaches down and reaches up and connects me in 
indefinable ways with God's wholeness. 

That is a human need we have, as real, I believe, as 
food and water. And when we stop thinking of it as a 
frill, we will be more whole persons with a clearer sense 
of who God is and who we are. Q 



I will do my part 

by Nancy Witmer 



Recently I read that forty-five nations are currently 
involved in wars. The same newspaper carried reports of 
starving refugees, poverty-stricken Americans, and a 
feature on "How to Survive a Divorce." When I consider 
all the pain, injustice, and conflict in my world, I feel 
powerless. I want to help, but what could I possibly do 
that would make any difference? 

Although the needs in my world are overwhelming, I 
discovered a verse in Galatians that narrows my part in 
meeting those needs to a one-person-sized mandate. The 
verse reads in part: "As we have . . . opportunity ... do 
good unto all men. . . " (Gal. 6:10, KJV). What a relief! 
God doesn't expect me to remedy all the world's ills, but 
he will give me opportunities to do my part. 

Therefore, even though I can't do much to bring peace 
to the forty-five nations, I will work to promote peace in 
my own little world. For example, when a rude driver 
pulled out in front of me, I ignored the incident, instead 
of blowing the horn and shaking my fist at him. Or, 
when the neighbor's dog dug up my flower bed, instead 
of grabbing the beast by the collar, dragging him home, 
and giving his owner a piece of my mind, I waited until I 
calmed down and then went to talk to the neighbor. If I 
really care about peace in the world, I will make every 
effort to live in peace with my family and friends. 



I can't bind up all the hurts in the world or soothe 
away all the pain, but I did write a note to my grieving 
friend. I took time to visit an elderly shut-in from 
church, and to befriend a lonely divorcee. 

From my home in Lancaster County, I probably will 
never have much influence on the injustices perpetrated 
in South Africa, or in El Salvador, or dozens of other 
places, but I will work for justice in my own corner of 
the world. As a mother, I will teach my sons the dignity 
of all. Last week, when they told me a joke that 
demeaned another nationality, I used the occasion to re- 
mind them that God made all nations of one blood. I 
pointed out that no nation or race has a patent on stu- 
pidity, or greed, or godliness. 

I can't feed all the starving people in the world or 
clothe all the shivering refugees, but I have altered my 
own lifestyle so that I use less of the world's resources. 
I've decided I don't need all the gadgets in my home that 
advertisers would try to convince me to buy. I am learn- 
ing to be content with an older model car and fewer 
steaks, so that I have more money to share with those in 
need. 

I'm just one person in a world filled with pain, injus- 
tice, and conflict. I can't do much, but as God gives me 
opportunity, I will do my part. ^ 



6 



Gospel Herald 



In prison for Christ 



by John Longhurst 



Carl Brusewitz was a theology student at the 
University of Amsterdam when prison interrupted his 
education in 1943. Prison has influenced his theology 
ever since. 

Brusewitz, of Bunnik, Holland, was working for a 
student newspaper at the university during the Second 
World War German occupation of his homeland. "They 
didn't like our opinions," he says, recalling his arrest. He 
spent four months in a concentration camp in Holland 
before being released. While there the 23-year-old 
student learned about God's presence in prison from an 
older imprisoned minister. "He showed me how to see 
the grace of God in prison," says Brusewitz. 

Brusewitz never forgot those conversations. On April 
1, 1983, he retired from his position as director of prison 
chaplaincy for the Dutch Ministry of Justice after over 
30 years' involvement in Dutch corrections. "I started 
with my own experience," he says, "and then tried to 
help others find God's grace in prison." 

He didn't actually become involved in prison ministry 
until 1951 when, as a pastor in Utrecht, he was invited to 
replace a part-time minister at a clinic for criminals. For 
the next 14 years he provided pastoral care to offenders 
one day a week. Then, in 1965, he was asked to become 
director of prison chaplaincy in Holland. 

Why was he chosen? "Because the selection committee 
couldn't agree on a candidate," he says with a laugh. "I 
was a compromise choice." He was also a surprise 
choice — the position is usually given to a member of one 
of Holland's two major denominations, the Reformed or 
Old Reformed churches. Brusewitz is the first Men- 
nonite ever to have attained the post. 

As director he was responsible for pastoral care in 43 
Dutch correctional institutions. He supervised prison 
ministry on the national level, filled pastoral vacancies, 
and provided pastoral care to prison chaplains. 

He also kept himself busy in other activities. From 
1971 to 1979 he was president of the Dutch Mennonite 
Conference and is currently Mennonite World 
Conference vice-president for Europe. Since Europe is 
hosting the next gathering in Strasbourg in 1984 he is 
also host vice-president, which has meant added 
responsibility. He actually retired a year early— he's 
64 — so that he could devote more time to World 
Conference organization. 

Although Brusewitz is no longer actively involved in 
prison ministry, he still intends to promote ministry to 
prisoners. "It is essential that the church play a role in 
prisons," he declares. "We need to show the redeeming 
ministry of Christ to offenders." He hopes to encourage 
average church members to seek prison involvement be- 
cause the Dutch government, in an austerity move, is 
reducing its commitment to prison chaplaincy. 'This 



John Longhurst is a writer for Mennonite Central Committee 
(Canada). This is a Meetinghouse article. 




Carl Brusewitz, former prison chaplain and presently Men- 
nonite World Conference vice-president for Europe. 

means that the challenge of prison ministry will be 
increasingly passed on to the churches," he says. "We 
will have to fill the gaps created by cutbacks." 

Brusewitz believes that prison ministry is a service 
that Christians cannot afford to ignore. "There are men 
sensitive to God in prison," he says. "The grace of God is 
often better seen in distress and fear than in a quiet, or- 
dinary life. Sometimes a man can see God better 
through prison bars than through a cathedral window. 

"Prayer often comes easier inside a prison than out- 
side its walls." Brusewitz has heard many prayers in 
prison — and seen many tears. "A man gets down to 
what he really is in prison," he says. "He can't fool 
himself anymore. When he reaches that point he needs 
to talk — and often the only person he can talk to and cry 
with is the chaplain." 

Sometimes it was the chaplains themselves who did 
the crying. "They're often lonely and misunderstood," he 
says, recalling his years of work with chaplains. "Prison 
officials often view them as a spiritual Santa Claus — do- 
ing nice things for the boys. "They need to know how 
valuable their ministry actually is." 

As director of pastoral care for prisons in Holland, 
Brusewitz spent much of his time convincing govern- 
ment officials that they must maintain pastoral services 
in prison. He can't do that anymore— but he can en- 
courage Dutch Christians to become increasingly in- 
volved in the lives of offenders. He hopes they have the 
good grace not to refuse the call. ^ 



iessie and Willis Nussbaum 



Photo by Ron Meyer/White Eyes Design 



"If you drive a nail through a board, 
you can pull the nail out, 
but it's awfully hard to get rid of that hole.'' 



j sometimes it seemed to Willis Nuss- 
paum that life kept driving nails into 

lim. His aging mother Lydia had 
depended on him ever since he was old 
j enough to work. At times the income 
Brora his painting business barely took 

:are of both her and his growing family. 

Viis turned to Social Security when 
.ydia's medical bills began piling up . . . 
)ut because she hadn't earned much, 
;he couldn't get Medicare. Because 
.ydia owned a house, welfare couldn't 
lelp, either. 



When Lydia died last year, and the final 
expenses loomed over Willis' head, his 
congregation helped out with a gift of 
over $1 500. And . . . through the work 
of his congregational representative . . . 
Willis received a Burial Expense 
Grant from Mennonite Mutual Aid. 

"1 appreciate the extra help MM A 
gave," says Willis. "They were under no 
obligation to help pay for Mother's 
funeral— but I gladly accepted the gift. 
I've seen how kind the church, and 
MMA, can be." 



Congregations across the country 
can help "mend the holes" in their 
members' lives, because of your 
participation with MMA. 

0 

Mennonite 
Mutual Aid 

1110 North Main Street 
Post Office Box 483 
Goshen, IN 46526 



8 



Gospel Herald 



Irish Mennonite leader meets with 
Catholic bishop in Northern Ireland 



CHURCH NEWS 



Editor's note: Michael Garde, a native of 
Ireland and a mission worker sponsored 
jointly by Mennonite Board of Missions 
and Mennonite Central Committee, filed 
the following report recently. 

A new Roman Catholic bishop, Cahal 
Daly, was appointed about a year ago 
for the Belfast area of Northern Ireland. 
He has often reflected on the Northern 
Ireland problem, and is committed to 
better interchurch relations. 

The bishop is also a great listener and 
a man of holiness. He is committed to 
nonviolence, and has written exten- 
sively on the subject. Last summer I 
met Cahal Daly at an ecumenical 
gathering, and we made arrangements 
to meet again later. 

This was soon after we as a Men- 
nonite fellowship in Dublin had dis- 
cussed our response to the strife in 
Northern Ireland. We found we had 
very different political perspectives on 
the northern problem and its resolution. 
However, we all agreed that we should 
be motivated by reconciliation, and seek 
ways to show concern for the situation 
there. 

We noticed that we had a number of 
contacts already in the north. This in- 
cluded contacts with evangelical Chris- 
tians and exchange programs between 
inner-city kids in Belfast and Dublin. I 
had also visited a former member of the 
Irish Republican Army who has become 
a Christian. 

We have arranged lectures on nonvio- 
lence, radio interviews, and contacts 
with small Christian fellowships. 

We even discussed the possibility of a 
Mennonite presence in Northern Ire- 
land, but the feeling especially among 
our new Irish members, was that we 
were not ready yet. They felt it would be 
easy to bring in North American person- 
nel, thereby letting the Irish members 
off the hook. 

It should be pointed out that we had 
quite consciously decided to locate in 
Dublin in 1978, though many would 
have considered it more appropriate to 
move directly to Belfast, Northern Ire- 
land. "Let's go to where the pain is being 
felt and where the problems of Ireland 
have broken out in violence," we 
thought. 

However, it was agreed that relating 




Mike Garde has had a call to the people of 
Ireland since his conversion in 1966, and 
wanted Anabaptism to challenge the ma- 
jority Catholic ethos in Ireland. He says that 
the minority status of Mennonites is a better 
context from which to share his concerns 
than if he were a part of the Protestant ma- 
jority of the north. 

to such a deep-seated and centuries-old 
conflict needed a long-term strategy of 
beginning a believers' church in the 
capital of the Irish nation— Dublin. 

Also, it was felt that our call for the 
Protestants to share power with the 
Catholic minority in the north, and with 
the majority on the whole island, was 
more authentic coming from Dublin, 
where we Mennonites are part of a 3 
percent Protestant minority. This did 
not exclude the possibility of a witness 
developing in the north, but we saw it as 
arising from the witness in Dublin. 

The journey from Dublin took two 
hours by train— a short distance of 100 
miles— yet the differences in Ireland 
make it seem like a thousand miles. 
Cahal Daly lives in suburban North 
Belfast. To get there, one passes 
through strongly Protestant areas. The 
meeting with the bishop was to inform 
him about the Mennonites— our concern 
for nonviolence, our believers' church 
tradition, and, especially in an Irish 
context, the need for believer's baptism. 

I gave him an account of my own pil- 
grimage of faith as an Anglican and 
Reformed Church member, as a Baptist 
in Belfast, and as a student at St. 
Patrick's College near Dublin— where I 
was the first non-Catholic to do 
theological studies. I gave the bishop 
various articles I had written, trying to 
apply Mennonite theology to the Irish 



situation. I also made him aware of our 
literature and publishing houses. 

We discussed the political stalemate '■ 
in Northern Ireland, and how the 
British government's failure to stop the 
10 deaths during the hunger strike of 
1981 had completely changed the 
political climate, making middle-of-the- 
road politics impossible. The bishop 
agreed with my view that the minority 
Catholic community in the north held 
the key to change. 

We discussed how infant baptism di- 
vides people from people before they are 
conscious of what they are doing. I men- 
tioned that the Catholic Church in 
China no longer allows baptism before 
the age of 18. 

Finally we touched on the close iden- 
tification of the Catholic Church in the 
Irish Republic state and how this 
hinders the witness of the gospel. 

I welcomed the bishop's statement 
condemning nuclear weapons, but ob- 
served that it was entirely couched in 
the language of the just war theory. It 
did not mention Jesus, the Bible, or 
tradition. This seemed to point to the 
need for renewal and for a theology of 
peace. 

More pressing, I said, is the need to 
develop a theology to respond to the di- 
vision of Ireland. It is not enough to 
make ritual condemnations of violence. 
What is needed is a detailed critique of 
British involvement in Ireland. Further- 
more, clear reasons are needed to show 
that the military response of groups like 
the Irish Republican Army are wrong. 
Also it is necessary to show an alterna- 
tive strategy for achieving justice for \ 
the minority in Northern Ireland. 

At the end of our conversation, I men- I 
tioned that Mennonites were willing to 
be part of what God wanted to do in 
Northern Ireland if we were invited — . 
either with our specific Anabaptist I 
contribution or as part of an ecumenical ! 
project. 

The bishop listened with great open- j 
ness, and now we want to see what the 
Spirit is saying to the churches. 



MWC assistance fund 
growing 

The first thousand persons of an ex- I 
pected 6,500 have preregistered for Men- 
nonite World Conference— and many 
are adding contributions to the Special ' 
Assistance Fund, say MWC staff mem- 
bers. The Special Assistance Fund is j 
designated for persons who have special 
financial needs, such as "missionaries, i 
volunteers, the unemployed, the handi- 
capped, one-parent families or large 
families with four or more children." ' 
Persons are invited to contribute— and 



January 3, 1984 



9 



apply for— such funds in the regular 
MWC preregistration form. 

The amount of money collected in the 
fund can soon be expected to surpass the 
total collected for Wichita in 1978 
(which was about $7,500), said Jane E. 
Friesen, executive assistant in the MWC 
Lombard, 111., office. 

'The helped are helping," added Paul 
Kraybill, MWC executive secretary. 
Kraybill supervises the registration 
process from his office in Strasbourg, 
France, the site of the XI Assembly July 
24-29. He cited the example of one 
woman who wrote, "Please accept the 
enclosed check in the amount of $115. 
Please grant this to someone who would 
like to attend the Strasbourg conference 
but who is short of funds — as I was in 
1978 when I wanted to attend the 
Wichita meeting." 

The Travel Fund is also growing. The 
idea has captured the imagination of 
some 30-35 congregations throughout 
Europe who have committed themselves 
to pay the travel costs for one or two 
delegates from the Third World, said 
Kraybill recently. 

The goal for the Travel Fund is $170, 
000, which would bring about 125 con- 
ference-appointed delegates and other 
resource persons to Strasbourg. 



Vocational training 
program getting started 

In 1983 four young Mennonite men 
joined IMPACT, a 12-month program 
started by Mennonite Central Commit- 
tee U.S. in 1982. 

Through IMPACT (Inter-Mennonite 
Program for Alternative Careers Train- 
ing) MCC U.S., urban and rural commu- 
nities cooperate to provide these youth 
with the opportunities they need to 
develop vocational skills and receive job 
training. There were two IMPACT par- 
ticipants in 1982. 

Many minority youth have, in the 
past, looked to the military to provide 
them with training they need for the fu- 
ture, explains Pleas Broaddus, who 
coordinates the IMPACT program. "As 
a peace church, we Mennonites need to 
be certain that all of our people have 
non-military training opportunities. 

"We should also be committed to help- 
ing the poor and disadvantaged in our 
churches receive training and jobs out- 
side of the military," he reports. 

Eighteen-year-old IMPACT par- 
ticipant David Rodriquez of Surprise, 
Ariz., enrolled in a nine-month drafting 
course on Oct. 1 at the Arizona Auto In- 
stitute in Glendale, Ariz. He wants to 
work as a draftsman, designer, or 
engineer in the future. 



Iglesia Menonita Emanuel Church of 
Surprise, Ariz., and MCC U.S. are help- 
ing Rodriquez pay his tuition. 

Allan Yoder, pastor of Iglesia Meno- 
nita Emanuel Church, where Rodriquez 
is a member, says, "David is the second 
person from our congregation who has 
studied beyond high school. ... I believe 
that this can be a good example to the 
rest of the younger guys that education 
is not only important but possible." 

Rodriquez chose not to join the 
military for training. He says, "[The Bi- 
ble] says, 'Thou shalt not kill,' and I 
believe in that strongly." 

Rodriquez's parents are Julio C. and 
Mary Rodriquez. 

Another IMPACT participant, 23- 
year-old Willie Pruit of St. Louis, Mo., 
started an eight-month building 
maintenance training course at the 
Vocational Training Center in St. Louis. 
He will learn the basics of carpentry, 
electrical wiring, and other skills needed 
to maintain and repair buildings. 

Bethesda Mennonite Church in St. 
Louis, Mo., the St. Louis (Mo.) Men- 
nonite Fellowship and MCC U.S. are 
helping Pruit pay tuition costs. On Nov. 
13 the two St. Louis churches had a 
benefit meal to help defray these 
expenses. 

Pruit has known unemployment and 
erratic jobs since entering the work 
force at the age of 18. According to Jerry 
Martin, pastor of Bethesda Mennonite, 
Pruit was planning to join the Marines 
so that he could receive the training he 
wanted and needed to find a job and 
support his wife and two children. 

IMPACT participant David Rosier of 
Cleveland, Ohio, started a 40-week 
program on Oct. 10 at the Ohio School of 
Broadcasting in Cleveland. He is study- 
ing electronics, recording, and television 
production. 

Lee Heights Community Church in 
Cleveland and MCC U.S. are helping 
Rosier pay his tuition costs. 

The fourth IMPACT participant, 
Walter Baynard of Philadelphia, Pa., 
started a six-month program at the 
Philadelphia Training Center, studying 
basic computer and business skills. At 





Pleas Broaddus (standing), director of MCC 
IMPACT, talks with Jerry Martin, pastor of 
Bethesda Mennonite Church. 



the end of the course, he will spend six 
months using those skills at a job in the 
Souderton, Pa., area. 

Diamond Street Mennonite Church in 
Philadelphia, Pa., and MCC U.S. are 
helping Baynard pay his tuition. 

Baynard has been active in the Dia- 
mond Street Youth programs in 
Philadelphia for several years. His 
parents are Charles and Barbara Bay- 
nard. 

Additional IMPACT participants are 
to be selected in 1984. Contact Pleas 
Broaddus, Urban Ministries Programs, 
MCC U.S., 21 S. 12th St., Akron, PA 
17501, for additional information. 



Church built by 
volunteers 

Mt. Vernon Mennonite Church near 
Grottoes, Va., with 66 members was 
able to add in a little over a year a 2,000 
square-foot addition and pay for it by 
the time of dedication on Dec. 4, 1983, 
by using contributed labor mostly from 
the congregation. 




People from Mt. Vernon Mennonite Church 
at Grottoes, Va., released over 50 helium- 
filled "Praise" balloons at the church dedica- 
tion on Dec. J,, 1983. 

The new addition is valued at over 
$80,000, but because of the large 
number of builders in the congrega- 
tion—masons, carpenters, elec- 
tricians—plus a lot of willing workers, 
the building was constructed and paid 
for at a sum of $30,000. New padded 
chairs for the sanctuary, new parking 
lots and landscaping are expenses yet to 
be covered. 

Theme for the dedication program 
was "Living Stones," taken from 1 Peter 
2:5. "You like living stones are being 
built into a spiritual house," according 
to Eugene K. Souder, pastor of the con- 
gregation. Each person during the ser- 
vice placed a stone in a replica of the 
new structure while a choral group sang 
"Living Stones." 

After dismissal the congregation 
gathered in front of the building and 



10 



released over 50 helium-filled balloons 
with messages enclosed, written by 
people from the congregation. The 
balloons gave a celebrative atmosphere, 
symbolizing our praise to God and our 
witness to the community, added 
Souder. 

Souder said "the do-it-yourself build- 
ing program brought our people to- 
gether in a new way. That the building 
is already paid for surprised many of us. 
We are not unmindful of where the 
blessings came from. We thank our God 
for supplying the needs." 



Sanitation team battles 
pollution in Saidpur 

In most areas of Saidpur, Bangladesh, 
flies live and breed in open sewers filled 
with black, foul water. Chickens peck 
through excreta and garbage looking for 
worms. Dilapidated bucket latrines — 
sometimes emptied, sometimes 
overflowing — totter unobtrusively in 
yards and public places. 

Yet in several areas of the town, Men- 
nonite Central Committee, local 
masons, and railway and municipal of- 
ficials are helping residents replace the 
buckets and flies with sanitary disposal 
systems. Reports Don Schroeder, from 
Columbia, S.C., "[1982 to 1983] was a 
good year for the Saidpur sanitation 
program." 

This year the program consisted of 
building low-cost latrines, converting 
bucket latrines, and installing drinking- 



water tubewells. "Many hundreds, 
probably thousands, of people in 
Saidpur have no latrines," says 
Schroeder, who has coordinated the 
MCC sanitation program here since 
1981. By July of this year, Schroeder 
and a handful of local masons had built 
simple, inexpensive latrines for 47 of 
these very poor families. By using 
concrete rings instead of bricks to build 
the latrine pits, they were able to reduce 
the cost, he explains. 

Those receiving the latrines are re- 
quired to pay 50 percent of the cost in 
advance. Those who do not have the 
cash to pay the advance can receive six- 
month loans from the local munici- 
pality, Schroeder explains. "No one has 
totally defaulted yet," he adds, "though 
we've had to remind some people a lot." 

Schroeder, who is a sanitation 
engineer, also spent a good portion of 
1982 to 1983 converting over 400 bucket 
latrines into sanitary pour-flush 
latrines. Schroeder and his colleagues 
have also installed over 150 inexpensive, 
drinking water pumps so that residents 
can drink unpolluted water. "We have 
seen that offering a safe latrine is not 
enough if people still have an 
unacceptable drinking water source," he 
says. "From tubewells [in Saidpur], the 
water is wonderful, but from open wells 
the water is not fit for human consump- 
tion, according to any standard." 

Most of the tubewells currently 
available here are large, metal tube- 
wells that sell for 1,000 to 1,200 takas 
($40 to $49 U.S.). Many people cannot 
afford these tubewells so the sanitation 
team developed a tubewell that costs 
about 500 takas ($20 U.S.). 



Gospel Herald 

NYC Mennonite Peace 
Center continues efforts 

Sylvia Horst, staff person for the New 
York City Mennonite Peace Center, will 
take a six-month leave of absence begin- 
ning January 1984 to study at Associ- 
ated Mennonite Biblical Seminaries. 
The two-year-old peace center, 
sponsored by the New York City Council 
of Mennonite Churches, promotes peace 
education in the dozen city Mennonite 
congregations and acts as a liaison with 
other peace groups. Wanda Santini, a 
member of First Mennonite Church of 
Brooklyn, will serve as interim peace 
center staff person from January 
through June 1984. 

A New Call to Peacemaking regional 
conference in March 1980 inspired an ad 
hoc group of NYC Mennonites to draft a 
proposal for a peace center. With the en- 
couragement of the NYC Mennonite 
Council, Horst began a one-year volun- 
tary service assignment in November of 
1981 under Eastern Mennonite Board of 
Missions to establish the center. Fund- 
ing for the program for 1982 was 
contributed by the Peace and Social 
Concerns Commission of Lancaster 
Conference; the NYC Mennonite Council 
donated office space. The 1983 budget of 
$7,800, which provided for a half-time 
salaried staff person and program 
expenses, comprised donations from the 
NYC Mennonite congregations, Men- 
nonite Central Committee, General 
Conference Mennonite Church, Eastern 
District of the General Conference, 
Eastern Mennonite Board of Missions, 
Atlantic Coast Conference, and indi- 
vidual Mennonite business people. The 
budget for 1984 is $7,930. 

The dozen New York congregations 
reflect great diversity in their location, 
ethnicity, conference affiliation, and 
language. These Hispanic, black, and in- 
tegrated churches are scattered over the 
five boroughs (Manhattan, the Bronx, 
Brooklyn, Queens, and Staten Island) 
and belong to Lancaster and Atlantic 
Coast conferences of the Mennonite 
Church and the Eastern District of the 
General Conference Mennonite Church. 
The peace center attempts to reach the 
local congregations, as well as to 
sponsor inter-Mennonite programs to 
help bring the diverse groups together. 

Gambling statement 
adopted by Iowa- 
Nebraska Conference 

The Iowa-Nebraska Mennonite Con- 
ference recently adopted the following 
statement on gambling. 

"We the delegates of the Iowa- 
Nebraska Conference of the Mennonite 
Church assembled at Shickley, 
Nebraska, on August 19-21, 1983, do af- 




A mason in Bangladesh builds a low-cost latrine for a family in Saidpur. This year MCC built 
and converted more than J,()f) latrines as part of its Saidpur sanitation program. 



January 3, 1984 



11 



1 firm our historic and biblical position 
against the use of resources in pari- 
mutuel betting, games of chance, wager- 
ing lotteries, and all forms of gam- 

j bling. 

"We believe the Scripture teaches 
against such investment of our money. 
We oppose a state lottery for the 
production of public funds. In addition 
i to being immoral according to our bib- 
lical understanding, such a system is a 
I hardship upon those least able to afford 
such activity." 

As reported by the moderator, Ron 
Kennel in Missionary Challenge, the 
conference council has established a 
committee to develop guidelines on how 
conferences might use the statement. 

In 1982 the delegates adopted a state- 
ment in support of a freeze in the 
development of nuclear weapons. 



I Bible reading marathon 
! at Laurel Street 

In an attempt to focus on the im- 
portance of reading the Scriptures, 
Marvin Weaver, pastor of Laurel Street 
Mennonite Church in Lancaster, Pa., 
proposed a Bible reading marathon. 
"From Genesis to Revelation, we will 
read the Bible around the clock," he 
said. He calculated that it would take 
our congregation approximately 80 
hours to read through the Bible and 
planned for the reading to conclude dur- 
ing the Sunday morning worship time, 
November 6, which had been designated 
Bible Sunday by the American and 
International Bible Societies. 
The reading began on Wednesday 
[ l| evening, November 2, at 8:00. Ten-year- 
old Phebe started in Genesis as she 
stood on a chair at the pulpit. Her 
brother and father followed to fill the 
first hour and the marathon was under 
way. Young people and older ones read 
through the night hours, and Pastor 
Weaver stayed at the church to fill in 
[ any empty hours, to give refreshments 
] to the participants, and the "cup of cold 
, water" to the readers. 
! The days slipped by as hour after 
hour people came to read or listen. As 
j we approached Friday night, Pastor 
Weaver (who followed the reading 
| himself for hours) calculated that we 
I would reach Revelation by Saturday 
evening instead of Sunday morning 
I worship time as he had originally hoped 
j and planned. And so it was. Frieda, 
| Donna, and then Lem read Revelation. 
I In the last chapter Pastor Weaver inter- 
1 rupted Lem and said, "Lem, for these 
last ten verses, may we all join you and 
read together?" With emotion in our 
hearts and voices we knew we were on 
holy ground as we read together, "Even 



so, come, Lord Jesus." We looked up- 
ward together and sang "Jesus Is Com- 
ing." 

There were people assigned to read 
Saturday during the night who hadn't 
read before, and so we immediately 
began reading the New Testament again 
as eight-year-old Joel read into Mat- 
thew's genealogy. By worship time Sun- 
day morning we had read the New 
Testament to Philippians. The morning 
worship time was spent with a reenact- 
ment of the past four days and nights, 
testimonies of the joys and challenges of 
reading the Word, and a plea from the 
pastor for all of us to continue receiving 
the blessings of reading the Scriptures. 

It took the Laurel Street congregation 
73 hours and 10 minutes to read through 
the Bible aloud. A total of 77 persons 
participated in the reading; 48 were 
from the Laurel Street congregation 
and the rest were guests from other con- 
gregations. Now the challenge is ours. 
Continue to read God's Word and claim 
his promises.— Lois H. Weaver 




Adolf Ens (above) says that Uganda is caught 
between two ideologies — the Western 
ideology symbolized by clocks and an 
ideology in the making that may be more ap- 
propriate for the realities facing the country. 



News commentary: 

The clocks have stopped 

in Uganda 

The clock at the once prestigious Mulago 
Hospital's eye-nose-throat clinic reads 
4:56. On the tower of Makerere 
University's administration building 
the clock reads 12:20. Above the main 
entrance to the high court in downtown 
Kampala it is 11:14. Inside the main 
post office it reads 12:27. All over Kam- 
pala clocks have stopped— at different 
times. 

The clocks are Western mechanical or 
electrical devices. During the past 10 
years they have broken down or worn 
out, and so far it has not been on 
anyone's priority list to get them fixed. 
The broken clocks are symbolic. 
"Clock"-consciousness represents 
Western values. The broken clocks not 



only testify to their unimportance in the 
present system of values in Uganda, but 
also to the lack of spare parts. 

Mulago Hospital, built by the British 
at the close of the colonial era, is a white 
elephant to many Ugandans. While 
walking through its wards I have noted 
at least six clocks, all stopped, all show- 
ing different times. But nobody com- 
plains. 

If you need an injection the nurse 
swabs you with water, since their sup- 
ply of alcohol ran out some time ago. 
But nobody complains — except for 
recently arrived Western doctors who 
are disturbed by the resulting skin in- 
fections at injection points. Ugandan 
staff members do not complain because 
the alcohol ran out when one of the 
clocks stopped. 

There is no penicillin, but no one com- 
plains about that either, since that clock 
stopped some time ago. And when you 
do not have soap, water, bandages, cot- 
tonwool, toilet paper, bed linens, or 
blankets, how can one complain about 
the lack of tetracycline? 

Reports of people resorting to tradi- 
tional medicine are on the increase. 
Academicians are debating among 
themselves what an appropriate Af- 
rican philosophy of sickness and healing 
might be. When the academicians have 
finished their debate, perhaps the clocks 
will be fixed, or perhaps they will be 
removed. Meanwhile, the hospitals are 
treating gunshot wounds and the effects 
of malnutrition. Measles has become the 
number-one killer among children. 

Makerere University, once the best 
university by Western standards 
between Cairo and the Cape, remains 
the strongest national symbol of 
Western ideology. It is not the most visi- 
ble symbol of Western ideology, nor the 
one affecting most people; that is still, 
unfortunately, the AK-47 and related 
weaponry. At Makerere many remain 
committed to Western academic ideals. 

The university budget was drastically 
cut this year, but no howl of protest was 
heard from the administration. Its clock 
still reads 12:20. It takes two months to 
get a new light bulb installed in a 
classroom and four months to get 
enough seats, even backless benches, for 
students to be able to sit in class. 

In the arts building everyone is ex- 
pected to use the washroom marked 
"women students." The washroom has a 
trickle of water about two thirds of the 
time. The university, like most of so- 
ciety at large, is caught somewhere 
between two ideologies: flush toilets 
into which water is carried by jerry can, 
decreasing faculty ranks and increasing 
student numbers, people doing graduate 
studies in a library that has no current 
periodicals and virtually no book addi- 
tions in over a decade, administrators 
driving their Mercedes cars on the side- 



12 



Gospel Herald 



RESOURCES FOR CONGREGATIONS 

A monthly gathering of resource ideas for congregational planners. Resources listed 
may be helpfulin various congregational settings. Clip and file for handy reference. 



Person 

The annual Congregational Educa- 
tion Conference will be held Jan. 27-29 
at Laurelville Church Center. The focus 
is on planning for memorable educa- 
tional experiences in congregational life. 
A secondary emphasis will be on 
spiritual renewal for Christian living 
and service. The conference is for Sun- 
day school and Bible school 
superintendents, teachers of all age- 
groups, pastors, and members of Chris- 
tian education committees. Congrega- 
tions are encouraged to send a team of 
persons. Sponsors are MPH, MBCM, 
EMS, and LMCC. For more information 
contact Laurelville Mennonite Church 
Center, R. 5, Box 145, Mt. Pleasant, PA 
15666; (412) 423-2056. 

Mennonite Marriage Encounter 

weekends will be held Feb. 17-19 at 
Bluffton, Ohio, Feb. 24-26 at Denver, 
Pa., and Feb. 24-26 at Tulsa, Okla. For 
more information contact: (Ohio) Ohio 
Conference Office, Box 54, Kidron, OH 
44636, (216) 857-5421; (Pa.) Family Life 
Commission, Salunga, PA 17538, (717) 
898-6067 or 393-5426; (Okla.) Mennonite 
Marriage Encounter, Box 347, Newton, 
KS 67114; (316) 283-5100. 

A retreat on Managing Congrega- 
tional Conflict will be held at 
Laurelville Church Center, Feb. 24-26. It 
is designed to assist both lay and or- 
dained leaders in the management of 
different conflicts in the life of the 
church so that the mission and growth 
of the church can be enhanced. Resource 
person is Ron Kraybill, director of 
MCC's Mennonite Conciliation Service 
and author of Repairing the Breach. For 
more information and registration 
contact Laurelville Mennonite Church 
Center (address and phone above). 

Print 

Writings on Spiritual Direction by 

Great Christian Masters, edited by Je- 
rome Neufelder and Mary Coelho, is an 
extensive anthology which encompasses 
all 20 centuries of Christian history, 
from the New Testament and desert 
fathers and mothers to contemporary 
writers like Elizabeth O'Connor, 
Richard Foster, Paul Tournier, and 
Henri Nouwen. There is also an 18-page 
bibliography. $11.95 (U.S.) from 
Provident and other bookstores. 



What Would 

You Do? by John 
H. Yoder addresses 
the question "What 
would you do if 
someone threat- 
ened to harm your 
wife" (or husband, 
child, parent, 
grandparent)? "Se- 
rious doubts can be 
raised about wheth- 




er or not this question fairly represents 
the issue of war, or whether a pacifist 
would have to answer it in only one 
way," Yoder writes. "But answering it 
will help illustrate the logic behind the 
Christian commitment to unwavering, 
suffering love." In Part 1, Yoder 
examines the question and options. In 
Part 2, seven others give their answers 
to the question. Part 3 features the true 
experiences of six persons that 
demonstrate alternatives to the ex- 
pected violent response. $6.95 (U.S.)/ 
$8.35 (Canada) from Provident and 
other bookstores. 



Audiovisuals 
In The Quiet in the Land, a 20th- 
century Mennonite interrogates his 
past, reflecting on spiritual and cultural 
directions. The Mennonites of Skippack 
in the time of Christopher Dock help 
him evaluate the issues of war, educa- 
tion, materialism, and the need to pass 
on the faith of our forebears to the next 
generation. The 72-min. color film was 
produced in 1971 by John Ruth. Rental 
is $35 from MBCM Audiovisuals, Box 
1245, Elkhart, IN 46515-1245; (219) 294- 
7536. 



Every Heart Beats True deals with 
Christian perspectives on military ser- 
vice by examining the peace witness of 
the early Christians, the teachings of 
Jesus, the just war approach, the nature 
of military service today, and the 
response of Christians today. Excellent 
for stimulating discussion about Chris- 
tian approaches to registration and the 
draft. The 20-minute filmstrip with 
cassette was produced in 1980 by 
Packard Manse Media Project. Rental is 
$3 from MBCM Audiovisuals (address 
and phone above). 



walk right up to the door of their office 
building, no paper available for faculty 
to prepare a class syllabus or duplicate 1 
faculty minutes. 

The clocks have stopped at different 
times. The abandonment of Western 
ideology, a carry-over from colonial 
times, has halted at various points. It 
will take time to invent an ideology that 
can work in Uganda. 

But the clocks are running in two 
places in Uganda. The solar-energized 
clock at the Wandegeya roundabout is 
running. The sun continues to shine 
despite all political and ideological up- 
heaval. One segment of Uganda's 
economy that flourishes is solar- 
powered basic food production. 

The clock in the SB supermarket is 
also running. The supermarket is 
operated by Asians, whose exile by ! 
Amin represented a rejection of their 
Western economic ideology. But the 1 
clock in the supermarket is an ironically 
anachronistic clock. 

My colleague at the university earns j 
6,000 shillings a month. He could spend I 
one third of his monthly salary at the : 
supermarket to buy one tin of British I 
potato salad for 1,700 shillings. The SB 
supermarket clock, as well as the : 
Mercedes cars of the VIP, is out of step 
with the rest of the country. 

Who will get the clocks in Uganda 
moving? Should they be started again? 
Will they ever be synchronized again 
unless they are on "sun" time? Which j 
way is forward?— Adolf Ens, Mennonite 
Central Committee sponsored teacher at j 
Makerere University, Kampala, Uganda j 



Zehr named to MBE 



The Mennonite 
Church General 
Board has an- 
nounced the ap- 
pointment of Paul 
M. Zehr to the Men- 
nonite Board of 
Education for a 
four-year term end- 
ing in 1987. 




Zehr has been Paul Zehr 
staff person for the Lancaster Conference 
since 1975. A bishop of Mellinger's District 
of the Lancaster Conference, he also 
serves as a pastor of First Deaf Mennonite 
Church in Lancaster. Until 1973 he was i 
pastor of First Mennonite Church in St. I 
Petersburg, Fla. 

He has been moderator of Region V, 
member and secretary of the Mennonite 
Church General Board, and chairman of i 
the Southeast Mennonite Convention. In I 
recent years he has been director of the 
Lancaster Pastoral Training Program and 
of the Lancaster Adult Education 
Program, and a member of the Steering 
Committee for Keystone Bible Institutes, j 



Resource materials for this column are compiled by Jon Kauffmann-Kennel, Men- 
nonite Board of Congregational Ministries, Box 12^5, Elkhart, IN 46515-1245, 



January 3, 1984 



L3 



MENNOSCOPE 



The Goshen College Board of 
Overseers has directed the college 
to raise tuition and fees 9 percent 
for the 1984-85 academic year. 
The action came during the 
board's Dec. 12-13 quarterly 
meeting and will mean a tuition 
of $4,875 for 1984-85 and a total 
fee, including room and board, of 

i $6,995. In making its decision, the 
board noted the sharp rise in 
student financial aid over the 
past 12 years. During these past 
13 years tuition and fees have 
risen at nearly the same rate as 
the cost of living index, or 150 
percent. Another issue given 
extended discussion at the meet- 
ing was considerable student 
interest in sponsoring social 
dances on campus. The board 
reaffirmed present policy of not 
having campus-sponsored social 
dances. This, they said, "reflects 

! : the point of view of the board and 
our understanding of that of the 
supporting constituency." 




Ruth Wiebe Waybill 



John L. Ruth, Bernie Wiebe, 
and Marjorie Waybill will speak 
at this year's writers' conference 
at The People's Place which 
begins on Friday evening, 
January 13, at 7:30 p.m., and 

j continues on Saturday morning 

j and afternoon, January 14, 1984. 
A number of workshops will be 
offered again this year. For more 
information, write to The 
People's Place, Intercourse, PA 
17534, or call 717-768-7171. 

David A. Hubbard, president 
of Fuller Theological Seminary, 
Pasadena, Calif., will give the an- 

j nual theological lectureship at 
Associated Mennonite Biblical 
Seminaries, Elkhart, Ind., Feb. 9- 
10. Hubbard will lecture on the 
book of Hosea, under the theme 

I "Insights to the Heart of 
Yahweh." AMBS annually hosts 



at least one scholar for a series of 
special lectures. The event is 
designed to enrich the regular 
curricular program and to stimu- 
late discussion among faculty, 
staff, and students on significant 
theological issues. 

Beginning Jan. 1, 1984, 
Daniel Kauffman is serving the 
Harrisonville, Mo., congregation 
as interim pastor for a six-month 
period. His address and 
telephone number will be 2100-B 
Quail, Harrisonville, MO 64701. 
Phone: (816) 884-4502. 

Ross T. Bender will be in- 
stalled on Jan. 9, 1984, as pastor 
of Glennon Heights Mennonite 
Church in Lakewood, Colo. 
Bender has served as professor of 
Christian education since 1962 at 
Goshen Biblical Seminary, and 
also held the position of dean of 
Associated Mennonite Biblical 
Seminaries from 1964 to 1979. In 
1981-83 he served as moderator of 
the Mennonite Church General 
Assembly. 

David Huyard, Mountain 
City, Tenn., was installed as pas- 
tor of Rainbow Mennonite 
Church, Mountain City, Tenn., on 
Oct. 23, 1983. During the past five 
years, David and his wife, Anna 
Mary, were engaged in radio and 
itinerant evangelism. Prior to 
that David served the congrega- 
tion as pastor for twelve years. 
David has responded to a call to 
return as pastor of the congrega- 
tion. 

Kenneth G. Good, Westover, 
Md., was installed on Oct. 2, 1983, 
as interim pastor of Ridgeview 
Mennonite Church, Gordonville, 
Pa., for two years. Kenneth has 
served in several pastorates and 
has been engaged in churchwide 
evangelistic and revival work 
throughout his long career. With 
his wife, Kathryn, Kenneth 
resides at 2474A Ellendale Drive, 
Lancaster, Pa. Charles S. Good, 
the previous Ridgeview pastor, 
served the congregation as pastor 
the past 15 years. 

Larry Denny, Lansing, N.C., 
was licensed and installed as 
assistant pastor of Big Laurel 
Mennonite Church, Grayson, 
N.C., on Sunday evening, Nov. 20. 
Aquila Stoltzfus, as pastor, and 
his wife, Mary, have served the 
congregation for 32 years. Aquila 
will continue to serve as senior 
pastor for the immediate future. 




Jan Gleysteen and Leonard 
Gross, resource leaders for an 
Anabaptist heritage weekend 



An Anabaptist Heritage 
Weekend will be held at 
Laurelville Mennonite Church 
Center, February 3-5, 1984. 
Resource persons for the retreat 
are Leonard Gross, Jan 
Gleysteen, and James E. Horsch. 
The theme of the weekend will be 
Anabaptism and Neivness of 
Life: Then and Now. The 
program consists of several talks 
by Gross, four slide shows re- 
lated to the theme by Gleysteen, 
and group response and dis- 
cussion. Horsch will serve as 
convener of the event. For more 
information and registration 
contact Laurelville Mennonite 
Church Center, Route 5, Box 145, 
Mt. Pleasant, PA 15666; tele- 
phone 412-423-2056. 

In anticipation of its 75th an- 
niversary, Hesston College 
invites alumni and friends to 
submit a design idea in rough 
sketch form for the college's an- 
niversary logo. The anniversary 
theme is "Celebrate Memories 
... The Truth Shall Make You 
Free." Send your sketch by Feb. 
1, 1984, to Phyllis Weaver, Box 
3000, Hesston, KS 67062. 

Gaithersburg Christian 
School, Gaithersburg, Md., has a 
position open for a teaching prin- 
cipal for the 1984-85 school year. 
For more information contact 
Lewis Good, 9326 Dubarry Ave., 
Lanham, MD 20801. Phone: (301) 
577-3554. 

Conestoga Christian School, 
Morgantown, Pa., has an opening 
for an administrator for the fall 
of 1984. Anyone interested, 
please write or phone Conestoga 
Christian School, R. 1, Box 124, 
Morgantown, PA 19543. Phone: 
(215) 286-0353. 



Three hospitals affiliated 
with Mennonite Health 
Resources have received federal 
grants to increase energy effi- 
ciency. At La Junta Medical 
Center in La Junta, Colo., the 
federal grant amounted to $110, 
635, matched by $78,365 from 
hospital-generated funds. At 
Conejos County Hospital in La 
Jara, Colo., the federal grant 
amounted to $114,703 of a total 
project cost of $160,890. Because 
of its location in an economically 
depressed area the hospital 
received the maximum per- 
centage available to a single insti- 
tution. At Pioneers Memorial 
Hospital in Rocky Ford, federal 
funds paid $20,643, which was 
one half the cost of a replacement 
boiler. 

Angela C. Kreider, a junior 
English education major at 
Eastern Mennonite College, has 
been named editor of the 
Weather Vane, EMC's student 
newspaper. Ms. Kreider, 
daughter of John H. and Sara 
Kreider of Harrisonburg, will 
begin her assignment at the start 
of EMC's second semester. 

Eastern Mennonite College 
will offer 23 continuing education 
classes starting the week of 
January 16. The courses range 
from basic calligraphy and com- 
puter basics to mediation skills 
training, sign language, and tai- 
loring techniques. Information 
may be obtained by calling 
Rachel Hessmaust, director of 
continuing education, at (703) 
433-2771, ext. 131. 

International Guest House, 
Washington, D.C., needs a host 
and hostess from Sept. 1, 1984, to 
Aug. 31, 1985. Anyone interested 
contact Marvin Kaufman, R. 3, 
Box 149, Hollsopple, PA 15935; 
(814)288-2167. 

New members by baptism and 
confession of faith: Salem, Wal- 
dron, Mich.; Evelyn Deetz, 
Denise Siegel, Brian Semer, and 
Michael Rivera by baptism and 
Chauncy Depew, Elaine Depew, 
and Bob Deetz by confession of 
faith. Friendship Church, Bed- 
ford Heights, Ohio; Jerry and 
Karen Ruff and Sharon Thomas. 

Change of address: J. Nelson 
Kraybill from Taftsville, Vt., to 
452 Quechee-West Hartford Rd., 
White River Jet., VT 05001; 
phone (802) 295-5521. Mike and 
Mattie Mast from Argentina to 
R. 5, Box 336, Harrisonburg, VA 
22801. 

Tom Friesen, Mennonite 
urban minister in Denver, Colo., 
has submitted his resignation ef- 
fective June 1984. Tom will have 
worked five years in the Denver 
inner-city program. This work 
provides community leadership 
and support including economic 
development, food and housing, 
education, mediation, family 
counseling, and religious 
programming. The Mennonite 
Urban Ministry Board wishes to 
interview prospective candidates 
for this position. For a job 
prospectus write to Mennonite 
Urban Ministry, 430 West 9th 
Avenue, Denver, CO 80204; (303) 
812-1216 or 892-1039. 





Pontius 



yOOHb PEOPLE TOm 0O5T DON'T KNOW 
T8£\R BIBLE. WOOLD *>0 BELIEVE A 
WD IN NVV SONOAN SCHOOL CLASS 
ASKED ME THE DIFFERENCE BETWEEN 
THE OLD ^Kl AND NEW TESTAtAENTj? 




I HOPE. 
VOO WERENT 
TOO HARD 
ON MlM. 



MAW. I SAID I'D 
LOOK fT OP AMD 
TELL WIN NEXT 
SUNDAY- 




14 



BIRTHS 



Bontreger, Ronald E. and 
JoAnn (Hostetler). Shipshewana, 
Ind., third child, second 
daughter, Dec. 12. 

Brubaker, Robert and Sandra 
(Saner), McAlisterville, Pa., 
fourth child, third son, Nov. 30. 

Clowney, Warren and Dawn 
(Mundy), Tyler, Tex., third child, 
first daughter, Laura Elizabeth, 
Dec. 2. 

Good, Ken and Brenda (Bren- 
neman), Elida, Ohio, first child, 
Neal Andrew, Dec. 6. 

Hackman, Lester, Jr., and 
Ruby (Comardelle), Durham, 
N.C., second daughter, Emily 
Ruth, Dec. 5. 

Hartzler, Daniel and Dorothy 
(Kirchhofer), Orrville, Ohio, 
third child, second son, Peter 
Michael, Nov. 23. 

Kniss, Fred and Rosalyn 
(Myers), Nairobi, Kenya, first 
child, Michael Lloy, Nov. 30. 

Miller, Philip and Laura 
(Rice), Goshen, Ind., first child, 
Elizabeth Marie, Dec. 9. 

Mills, Greg and Shelly 
(Yoder), Sarasota, Fla., first 
child, Keegan Ray, Nov. 23. 

Mishler, Neal and Lorraine 
(Graber), Johnstown, Pa., first 
child, Andrew Keith, Nov. 16. 

Morris, Donald and Donna 
(Kraxberger), Salem, Ore., first 
child, Chad Michael, Dec. 9. 

Roth, Douglas and Donna 
(Eigsti), Morton, 111., second son, 
Mark Douglas, Dec. 10. 

Schlotterbeck, Mark and 
Wendy (Eifert), Springfield, 
Ohio, first child, Seth Uriah, Dec. 
1. 

Sutter, Daniel and Sheri, 
Creve Coeur, 111., second son, 
Joseph Allan, Dec. 7. 

Swartzendruber, John and 
Barbara (Nolt), Elkhart, Ind., 
second child, first son, John 
Jesse, Nov. 29. 

Wagler, Myron and Joy 
(Shantz), New Hamburg, Ont, 
third child, second son, Devon 
Michael, Nov. 28. 

Yoder, Ray L. and Jane 
(Yoder), Belleville, Pa., second 
child, first daughter, Kristina 
Elizabeth, Nov. 13. 

Zasadny, Tom and Sharla 
(Miller), Kalona, Iowa, second 
child, first son, Jonathan Stuart, 
Dec. 14. 



MARRIAGES 



Delp— Hess.— Jay Delp, Eliza- 
bethtown, Pa., Cedar Hill cong, 
and Elaine Hess, Mt. Airy, Md., 
Goshen cong., by Lee Mummau 
and Melvin Delp, Dec. 3. 

Hanger — Cassel. — Kirk 
Hanger, Collegeville, Pa., 
Methacton cong., and Marilyn 
Cassel, Souderton, Pa., Line Lex- 
ington, Pa., by Clayton L. 
Swartzentruber and Ken Seitz, 
Sr., Dec. 17. 

Hostetler — Lehman. — Scott 
Hostetler, Davidsville, Pa., 



Church of the Brethren, and 
Tricia Lehman, Johnstown, Pa., 
Stahl cong., by Allen L. Holsop- 
ple, Nov. 25. 

Miller — Nafziger. — Douglas 
Miller, Canford, N.J., Mer- 
cersburg cong., and Barbara 
Nafziger, Cochranville, Pa., 
Andrew's Bridge cong., by Noah 
Hershey, July 30. 

Miller — Conrad. — Ross 
Miller, Smithville cong., 
Smithville, Ohio, and Judy 
Conrad, Beech cong., Louisville, 
Ohio, by Weldon Schloneger and 
Herman Myers, Aug. 6. 

Schrock — Solomon. — Darrel 
Schrock, Elida, Ohio, Oak Grove 
cong., and Michele Solomon, 
Bluffton, Ohio, St. John's cong., 
by Homer Schrock and Ted 
Vanderende, Nov. 19. 



OBITUARIES 



Berkshire, Emma, daughter 
of Mahalan and Mariah (Beatty) 
Crowe, was born in New Geneva, 
Pa., Dec. 23, 1891; died at Turner 
County Hospital, Ashburn, Ga., 
Nov. 24, 1983; aged 91 y. On June 
1, 1915, she was married to Ralph 
Lyle Berkshire, who died on June 
1, 1983. Surviving are one son 
(Glen Berkshire), 4 daughters 
(Grethel and Hazel Campbell, 
Evelyn Berkshire, and Feme 
Shank), 24 grandchildren, 59 
great-grandchildren, 3 great- 
great-grandchildren, and one 
brother (Orville Crowe). She was 
preceded in death by one son 
(Wendell Berkshire), who died on 
July 25, 1968. She was a member 
of Weavers Mennonite Church, 
where funeral services were held 
on Nov. 27, in charge of James 
Stauffer and Harold Eshelman; 
interment in Pike Mennonite 
Church Cemetery. 

Blough, Stephen, son of 
Abram A. and Lydia (Howard) 
Blough, was born in Johnstown, 
Pa., June 15, 1896; died at Me- 
morial Hospital, Johnstown, Pa., 
Nov. 26, 1983; aged 87 y. He was 
married to Effie Sala, who pre- 
ceded him in death. Surviving are 
2 sons (Virgil and Franklin), 6 
daughters (Almeda— Mrs. 
Donald Lohr, Martha Ann— Mrs. 
Charles Beener, Virginia— Mrs. 
Merle Gindlesperger, Beatrice- 
Mrs. Dorsey Eash, Margaret- 
Mrs. John Updyke, and Betty- 
Mrs. Donald Shaffer), 22 grand- 
children, 27 great-grandchildren, 

2 great-great-grandchildren, and 

3 sisters (Annie Sala, Olive Gin- 
dlesperger, and Gladys Shaffer). 
He was preceded in death by an 
infant daughter, one brother 
(Irvin), and 3 sisters (Cordelia 
Eash, Maggie Sipe, and Linnie 
Hershberger). He was a member 
of Thomas Mennonite Church, 
where funeral services were held 
on Nov. 29, in charge of Donald 
Spiegle and Aldus Wingard; 
interment in church cemetery. 

Brubacher, Rebecca, daugh- 
ter of Peter and Rachal Martin, 
was born in Woolwich Twp., 
Ont., Feb. 13, 1908; died at 
Elmira Nursing Home, Dec. 1, 



1983, aged 75 y. On May 26, 1929, 
she was married to Uriah S. 
Weber, who died on Jan. 31, 1959. 
In November 1964, she was mar- 
ried to Amos M. Brubacher, who 
died on Sept. 13, 1970. Surviving 
are 7 stepchildren (Wesley, 
Abner, and Clarence Brubacher, 
Mrs. Salema Baer, Mrs. Edna 
Baer, Mrs. Alice Martin, and 
Mrs. Mabel Baer), 48 grand- 
children, great-grandchildren, 
and 2 sisters (Mrs. Rachael Ziegler 
and Mrs. Angeline Martin). She 
was a member of Hawkesville 
Mennonite Church, where 
funeral services were held on 
Dec. 5, in charge of Gary Knarr 
and Bruce Martin; interment in 
Hawkesville Cemetery. 

Eicher, Bertha M., daughter 
of David and Lydia (Freyen- 
berger) Burkholder, was born 
near Pettisville, Ohio, Sept. 18, 
1897; died at Fairlawn Nursing 
Home, Archbold, Ohio, Dec. 11, 
1983; aged 86 y. On Nov. 16, 1921, 
she was married to Arthur 
Eicher, who died on Nov. 30, 
1969. Surviving are 3 daughters 
(Martha— Mrs. Walter Stamm, 
Mary— Mrs. Willard G. Short, 
and Helen— Mrs. Dale Weldy), 
one son (James E. Eicher), 15 
grandchildren, 30 great-grand- 
children, one brother (Ervin 
Burkholder), and one sister (Mrs. 
Ella Klopfenstein). She was a 
member of Central Mennonite 
Church, where funeral services 
were held on Dec. 13, in charge of 
Charles H. Gautsche; interment 
in Pettisville Cemetery. 

Gerber, Oscar D., son of 
Daniel P. and Anna (Bixler) 
Gerber, was born near Dalton, 
Ohio, Apr. 8, 1896; died at Dunlap 
Hospital, Orrville, Ohio, Dec. 9, 
1983; aged 87 y. On June 9, 1921, 
he was married to Elvina 
Hofstetter, who survives. Also 
surviving are one son (Clifford), 
one sister (Clara— Mrs. William 
Geiser), and 2 brothers (Earl and 
Daniel Gerber). He was preceded 
in death by 2 brothers and 2 
sisters. He was a member of 
Kidron Mennonite Church, where 
funeral services were held on 
Dec. 12, in charge of Bill Det- 
weiler; interment in the church 
cemetery. 

Jordan, Randall M., son of 
Houston and Nellie (Sigler) 
Jordan, was born at Mt. Jackson, 
Va., Jan. 5, 1928; died of a heart 
attack at Shenandoah County 
Memorial Hospital, Woodstock, 
Va., Nov. 26, 1983; aged 55 y. He 
was married to Helen Silveus, 
who survives. Also surviving are 

3 daughters (Alice Stottlemyer, 
Linda Crisman, and Kay Jordan), 

4 sons (Ralph and Louis Silveus 
and Jerry and Gary Jordan), one 
foster son (Mike Lonas), 12 

grandchildren, 3 sisters, and 3 
rothers. Funeral services were 
held at Mt. Jackson Mennonite 
Church on Nov. 29, in charge of 
Steven Landis and Linden 
Wenger; interment in Mt. 
Jackson Cemetery. 

Kulp, Esther D., daughter of 
Samuel and Mamie (Detweiler) 
Kulp, was born at Souderton, 
Pa., Nov. 9, 1919; died of a heart 
attack at Eastern Mennonite 
Home, Dec. 13, 1983; aged 64 y. 



Surviving are one brother 
(Willard D. Kulp) and one sister 
(Ruth D. Kulp). She was a mem- j 
ber of Rockhill Mennonite | 
Church, where funeral services j 
were held on Dec. 17, in charge of 
Paul Glanzer, Henry L. Ruth, ; 
and Russell Detweiler; interment ; 
in Rockhill Mennonite Church | 
Cemetery. 

Livengood, Ressie A., 
daughter of Amos and Annie 
(Slabaugh) Rembold, was born at 
Horseshoe Run, W.Va., Feb. 5, 
1897; died at Meyersdale Com- 
munity Hospital, Dec. 11, 1983; 
aged 86 y. On Nov. 1, 1919, she 
was married to Fay O. Liven- 
good, who survives. Also surviv- 
ing are 4 daughters (Marie — Mrs. 
Robert Llewellyn, Pearl— Mrs. 
Clarence Lantz, Clara— Mrs. 
Reed Lichty, and Dorothy— Mrs. 
Belmont Lenhart), 2 sons 
(Clayton and Guy Livengood), 11 
grandchildren, 17 great-grand- 
children and one brother (Homer 
Rembold). She was preceded in 
death by one daughter (Martha) 
and an infant son. She was a 
member of Springs Mennonite 
Church, where funeral services 
were held on Dec. 14, in charge of 
Steven Heatwole and Walter 
Otto; interment in Springs 
Cemetery. 

Shonk, Lee C, son of John N. 
and Ida (Alleshouse) Shonk, was 
born at Farmerstown, Ohio, Jan 
1, 1900; died at Valley Manor 
Nursing Home, New Philadel 
phia, Ohio, Dec. 1, 1983; aged 83 
y. On Sept. 6, 1923, he was mar 
ried to Mary Kolb, who survives. 
Also surviving are 2 daughters 
(Ida— Mrs. Kenneth Little, and 
Mable), one son (James), one 
brother (Samuel P. Shonk), 9 
grandchildren, and 16 great 
grandchildren. He was a member 
of Longenecker Mennonite 
Church. Funeral services were 
held at Lingler-Smith Funeral 
Parlor, in charge of Albert C. Sla- 
bach; interment in Kolb 
Cemetery. 

Quay, Lillie M. McFarland, 
was born in Linfield, Pa., Dec 
1892; died in Montana, Dec. 1, 
1983; aged 90 y. She was married 
to Harry Quay, who preceded her 
in death. She was a member of 
Vincent Mennonite Church 
Funeral services were held at 
Shalkon Funeral Home, Spring 
City, Pa., in charge of Jacob Kolb 
and Karl Glick; interment in Zion 
Lutheran Cemetery. 



CALENDAR 



New York State Fellowship delegate 
assembly, Syracuse, N.Y., Jan. 14 

MCC annual meeting, British Columbia, 
Jan. 26-27 



CREDITS 



P. 10 by Don Schroeder; p. 11 by Jim King; p. 
13 by R. David Gleysteen. 



January 3, 1984 



15 



ITEMS AND COMMENTS 



; Southern Baptist leader says church 
needs doctrinal 'guidelines' 

The president of the Southern Baptist 
Convention says the denomination 
should establish doctrinal "guidelines" 
; and that persons who cannot accept 
; them should leave the church. Baptist 
I Press, the denomination's news service, 
jJ reported that James T. Draper, Jr., 
made his proposals at a news conference 
, in Salem, Va., before preaching to the 
annual meeting of the state's Southern 
Baptist conference. Although Baptists 
have historically opposed subscription 
l' to any creed, Dr. Draper asserted that 
I "no matter what they say, Baptists have 
f got a creed— everyone's got a creed." 

He proposed that a belief in the full 
| humanity and deity of Christ, substitu- 
\ tionary atonement by Christ for the sins 
!■ of humanity, justification by God's 
grace through faith, and belief in the 
; bodily resurrection of Christ should be 
]• considered "bedrock" doctrines. "If 
there are leaders or teachers who find 
I they cannot accept these four things, 
I they ought to leave," Dr. Draper said. 
I "Anyone who cannot accept them is not 
< a true Southern Baptist and ought to 
I have the integrity to leave. ..." 

U.S. prison rate next to Soviet Union, 
, South Africa 

! The U.S. has the highest incarcera- 
tion rate of all the Western free world 
■ nations, according to Virginia Mackey. 
I The U.S. has put 212 of every 100,000 
i residents behind bars, compared with 84 
jin the United Kingdom, 60 in West 
' Germany, 40 in Sweden, 54 in Denmark, 
and 22 in the Netherlands. Only the So- 
viet Union and South Africa have 
higher incarceration rates than the 
United States. Those two extremely 
repressive nations' rates can be 
| explained by their large number of 
(political prisoners. However, some 
'southern American states have im- 
prisonment rates higher than the Soviet 
; Union's and South Africa's. 

Old smokers die; will the 
young replace them? 

"The largest group of [U.S.] smokers 
i today— 22 million— are between the 

ages of 55 and 64," reports Industry 
\Week. "The largest replacement group 
jis the 59 million individuals aged 1 to 
1 17." But fewer of this age group is pick- 
I ing it up than from the older age group 
' moving off the scene, 
j "The tobacco industry is in a state of 
1 decline," suggests [Dave] Goldman. "I 
; think consumer demand for cigarettes 

will soften year after year after year." 



Lutherans in North America total 8.8 
million 

Lutherans number 8.8 million in 
North America, according to the latest 
estimate made by the Lutheran Council 
in the USA. U.S. Lutheran membership 
rose about 10,000 between 1981 and 
1982, to a total of 8,520,487. Canadian 
Lutheran membership rose 2,000 for a 
total of 314,678. There are ap- 
proximately 69 million Lutherans 
worldwide. 



Illinois issues provisional charter to 
pro-life insurance society 

A pro-life insurance company has 
been authorized by the state of Illinois 
to begin selling life insurance policies. 
"Ultimately we also will sell accident 
and health insurance," said John de 
Paul (Jack) Hansen, president of the 
American Pro Life Assurance Society. 
George F. Dietz, Jr., the Oak Park phy- 
sician who is chairman of the society's 
board of directors, said the corporation 
was formed in response to a "nationwide 
call" for the formation of an insurance 
company that refuses to help pay for 
abortions. 

"After years of pondering the di- 
lemma of paying insurance premiums to 
companies that pay for abortions, and 
years of attempting to work with com- 
mercial companies, we have come to the 
conclusion that the only answer is to 
have our own company that reflects our 
stance," Dr. Dietz explained. 



Most Florida Catholics disagree with 
bishops over death penalty 

The pope pleaded for the life of Robert 
A. Sullivan, the bishops of Florida inter- 
ceded for him, and Boston priests close 
to him were at hand for his execution. 

But in the eyes of many Catholics in 
Florida, Christian compassion was mis- 
placed. 

"About 80 percent of the Catholics of 
Florida probably disagree with the 
bishops," Henry P. Libersat, Jr., editor 
of the Florida Catholic newspaper in 
Orlando, estimated. 

The family of the murder victim, 
Donald Schmidt, is Catholic, as was the 
convicted murderer. They expressed 
thankfulness that justice had been done. 



Church joins in petition seeking FTC 
curb on alcohol ads 

Twenty-five public-interest groups- 
including the United Methodist 
Church— have petitioned the Federal 
Trade Commission to drastically curtail 
advertising of alcohol. The groups, or- 
ganized by the Center for Science in the 
Public Interest in Washington, D.C., 
asked the FTC for a total ban on ad- 
vertising aimed at young people and 



"problem" drinkers. They also asked 
that remaining alcohol advertising 
"either be banned or be balanced" by 
messages about health effects or al- 
ternatives. 

"Day after day, millions of children 
are saturated by radio and television ad- 
vertising that completely ignore the de- 
vastating health and social problems 
alcohol can cause," Michael Jacobson, 
Center for Science director, said at a 
news conference. "These children grow 
up thinking that alcohol is a necessary 
part of a happy, successful life." 



First 'border witness' group leaves for 
Nicaragua 

Vowing to "stand in the way" of any 
United States invasion of Nicaragua, 
the first of many teams of religious 
leaders and activists left Washington, 
D.C., Dec. 2 to begin a rotating "witness 
for peace" on the Nicaragua-Honduras 
border. As they departed for a two-week 
stay in Jalapa, a Nicaraguan border city 
that has been a frequent target of at- 
tacks by U.S. -backed guerrillas, a repre- 
sentative of the Southern Christian 
Leadership Conference announced that 
its president, Joseph Lowery, would 
lead a team of black church leaders to 
the border when the first group returns. 

The 14 members of the Dec. 2 group 
included two evangelical leaders, a 
Catholic priest and a nun, two Quakers, 
a retired businessman, and a graduate 
of a Southern Baptist seminary. Two 
Catholic bishops and the head of a main- 
line Protestant denomination have also 
announced their intention to take part 
in future delegations. They said this 
"border witness" will continue until the 
United States withdraws its support for 
the rebels trying to overthrow the leftist 
Sandinista government in Nicaragua. 



Canada bishops endorse Trudeau 
peace initiative 

Prime Minister Pierre Trudeau's ef- 
forts to convene a summit conference of 
the world's nuclear powers has won the 
endorsement of the Canadian Con- 
ference of Catholic Bishops. Bishop 
John Sherlock, conference president, 
expressed the bishops' "appreciation" in 
a letter to the prime minister. "We 
share the conviction that an essential 
element of any solution to the insanity 
of nuclear war must be found in a state- 
craft which transcends national 
boundaries," Bishop Sherlock wrote. 

Mr. Trudeau suggested a summit of 
the superpowers as a way to break the 
deadlock in the arms race recently at a 
conference of British Commonwealth 
nations in Goa. Participants in the 
proposed nuclear summit would include 
the United States, Soviet Union, Great 
Britain, France, and China. 



EDITORIAL 



NEWSPAPER 



490*100 S1H 
MENNONITE BlBUCAt SEMINARY 

5003 B N H A M AVfc 
ELKHART I N a 6 S 1 7 



A.D. Nineteen-eighty-four 



Six months ago I wrote an editorial in which I noted 
the imminence of 1984, the year made notorious by 
George Orwell's novel of the same name. At that time I 
had merely glanced at the book. Recently I have 
examined it more carefully. 

It is a rather shabby story of a government bu- 
reaucrat in a completely repressive society who becomes 
rebellious. He gets acquainted with an unmarried 
woman and they develop a secret sexual relationship. 
But eventually they are discovered, tortured, betray 
each other, and at the end of the book meet once more 
but have no desire for each other. 

The message of Orwell's book is hopelessness. It is a 
warning, says Erich Fromm in an afterword to the edi- 
tion which I have at hand, "that unless the course of his- 
tory changes, men all over the world will lose their most 
human qualities, will become soulless automatons, and 
will not even be aware of it" (p. 257). 

Orwell, of course, is not the first writer to have 
protested the excess and unfaithfulness of a given so- 
ciety. The eighth-century Hebrew prophets are classic 
examples. "Ah, sinful nation/a people laden with 
iniquity," said Isaiah of Judah (Is. 1:4a). Amos did a 
comprehensive critique of the petty kingdoms of his 
time, saving some of his strongest words for Judah and 
Israel: 

"Woe to those who are at ease in Zicn, 
and to those who feel secure on the mountain of 
Samaria 

Therefore they shall now be the first of those to go 
into exile ..." (Amos 6:1a, 7a). 
A difference between Isaiah and Amos on the one 
hand and Orwell on the other is that Isaiah and Amos 
have hope. They are confident that repentance is possi- 
ble and effective. After a seemingly endless list of curses 
and dire predictions, Amos peers ahead and affirms that 
"In that day [God] will raise up 
the booth of David that is fallen 
and repair its breaches, 
and raise up its ruins, 

and rebuild it as in the days of old" (Amos 9:11). 
Orwell's book lacks this vision of a hopeful future. 
This may be because 198k takes no notice of God. 
Fromm observes the contrast between the mood of Or- 
well and that of the "Old Testament philosophy of his- 
tory [which] assumes that man grows and unfolds in 
history and eventually becomes what he is" (p. 257). The 
society of 1984 is repressive to the extent of rewriting 

history. . , J 

This is crucial for the party's effort to manipulate so- 
ciety For as Robert Nisbet observes: "Without the past 
as represented by ritual, tradition, and memory, there 
can be no roots; and without roots, human beings are 



condemned to a form of isolation in time that easily be- 
comes self-destructive" (History of the Idea of Progress, 
p. 323). 

Without God and without history how can there be 
any hope? As Nisbet paraphrases G. K. Chesterton: "The 
result of ceasing to believe in God is not that one will 
then believe nothing; it is that one will believe anything" 
(p. 351). For several hundred years, God and the church 
have been viewed by many influential thinkers as party 
to the forces of oppression. In 198k both have been got- 
ten rid of and oppression is complete. 

How is it in the actual 1984, the one now upon us? As 
generally happens, the evidence is mixed. Though some 
have concluded that God is dead, many others firmly 
believe. There is another sign of the times observed by 
Nisbet— a "growing disillusionment with government 
and bureaucracy" (p. 356). Religion and politics, says 
Nisbet, are always enemies. When one is up, the other is 
down. If, indeed, politics is waning, this is an op- 
portunity for a spiritual revival which could change the 
climate of the rest of this century. 

Except for the intensity added by the Bomb and other 
technological wonders of modern warfare, much of what 
we face today in the way of violence has faced the 
human race before. Barbara Tuchman recently wrote A 
Distant Mirror which is a history of Western Europe 
(principally France) in the 14th century. It was a 
miserable century and by her title she means to suggest 
that the 14th and the 20th centuries have some maladies 
in common. One of the most obvious is institutionalized 
stupidity in the form of warfare. Notable in the 14th 
century was the battle of Poitiers, where two armies met 
at close range and soldiers hacked each other to pieces 
with battle-axes. Notable in the 20th are the two World 
Wars— the first for the senseless trench warfare and the 
second for the senseless bombing of civilians which 
culminated at Hiroshima and Nagasaki. 

In the face of our present horrors it is small comfort to 
know that such things have happened before. Perhaps 
the only encouragement is in the knowledge that in the 
conflict between faith and politics, it need not all be one 
way. Politics, of course, has a built-in advantage because 
of its appeal to present security. 

Yet there are signs that here and there Christians are 
finding each other and becoming more aware of their 
identity as people of God. The still small voice of Jewish 
and Christian history reminds us that faithfulness is 
more important than security. We can hardly believe 
this because our instincts toward security are so strong. 
But when we think about the Lord who leads the way, 
we can still confess, as Christians have done for genera- 
tions that 1984— yes even, 1984— is the year of our 
Lord!— Daniel Hertzler 



Just as I am 



by Joyce Bontrager Troyer 



"Taking time to know yourself is selfish!" 
said my friend. * 'Navel gazing! Too 
psychological!" 

"I'm sick of Christians who think per- 
sonal growth is a waste of time!" I retorted. 
"I've worked in secular mental health, and 
I've met Christians in emotional distress 
who were more hindered than helped by 
their churches. They found the help they 
needed from professionals outside the 
church. You're just reinforcing my bias 
toward secular mental health counselors!" 

Then, while reflecting on this "friendly 
discussion" about a seminary class requir- 
ing self-analysis, I recognized that my de- 
fensive anger signaled my own discomfort 
toward taking time to know myself. This 
external debate was familiar to me: it was 
the same internal battle I have fought ever 
since I seriously committed myself to follow- 
ing Christ. 

I have argued with myself about whether 
writing in my journal is permissible when I 
have not read my Bible, if falling asleep 



18 



Gospel Herald 



while praying is frowned upon by God, and if seeing a 
counselor is wasting time and money that should be 
directed to more worthwhile causes. I have believed 
James' injunction that faith without works is dead (Jas. 
2:17) and Bonhoeffer's teaching that grace without self- 
sacrifice is meaningless (Cost of Disciples hip). Because I 
believed that following Jesus meant self-denial, I tried 
to focus my attention on outward works and not inner 
feelings. 

But personal needs kept the internal debate alive. 
When emotions were overwhelming, I felt compelled to 
take time for journaling and self-reflection. It was, 
though, a short-lived concern. After I regained com- 
posure, I would again plunge into my usual activities 
without planning regular times for knowing myself. My 
approach was to put an occasional Band-Aid on wounds 
that needed more thorough attention. 

Recurring nightmares and occasional bouts with 
depression began to show me that Band-Aids were not 



When I first began to examine the 
inside of my cup, I wondered if any- 
thing had true value. Then I en- 
countered the love of God. 



sufficient remedy. When I experienced difficulty adjust- 
ing to parenthood after the birth of our first child and I 
realized that my emotional status affected my ability to 
parent, I began to seriously consider my emotional 
needs. 

I had journaled sporadically ever since I received a 
dimestore diary in a fourth-grade gift exchange; now I 
consciously began to write regularly. I studied my 
dreams and learned that the characters in my dreams 
are parts of myself I have denied, repressed, or 
neglected. I read authors who provided encouragement 
and guidance for the inner journey, including Elizabeth 
O'Connor (Letters to Scattered Pilgrims; Journey In- 
ward, Journey Outward), Karen Horney (Self-Analysis; 
Our Inner Conflicts), Morton Kelsey (Transcend: A 
Guide to the Spiritual Quest; Dreams: God's Forgotten 
Language) and Henri Nouwen (Wounded Healer; Out of 
Solitude). I felt that I was slowly gaining emotional 
strength, but that I needed help beyond myself. I then 
sought out and started professional counseling. 

When I began working deliberately toward self- 
knowledge, I discovered within myself resistances to the 
inner journey that echoed my classmates' complaints. 
The first I had to overcome was the attitude that I was 
being selfish even to embark on such a journey. Al- 
though I was skeptical of finding much support in the 
Bible, I searched for applicable Scriptures. Startled, I 
read these scathing words of Jesus with new under- 
standing: "Woe to you, teachers of the law and 
Pharisees, you hypocrites! You clean the outside of the 
cup and dish, but inside they are full of greed and self- 
indulgence. Blind Pharisee! First clean the inside of the 

Joyce Bontrager Troyer is the wife of Herb, the mother of two-year 
old Anne and a part-time student at the Associated Mennonite Biblical 
Seminaries, Elkhart, Ind. Her professional training is in psychiatric 
occupational therapy. 



cup and dish, and then the outside also will be clean. 

"Woe to you, teachers of the law and Pharisees, you 
hypocrites! You are like whitewashed tombs, which look 
beautiful on the outside but on the inside are full of dead 
men's bones and everything unclean. In the same way, 
on the outside you appear to people as righteous but on 
the inside you are full of hypocrisy and wickedness" (Mt. 
23:25-28, NIV). 

A few lines earlier, in Matthew 23:23, Jesus made it 
clear that he was not criticizing the religious leaders for 
their obedient acts. Rather, he was rebuking them for 
neglecting their inner selves. 

Jesus also referred to the necessity of taking time for 
personal growth in the Sermon on the Mount. Matthew 
7:3-5 ends with ". . . first take the plank out of your own 
eye, and then you will see clearly to remove the speck 
from your brother's eye." And in Luke 6:39 is recorded 
Jesus' analogy of the blind leading the blind with the 
result that both fall into a pit. As I thought of my past 
church involvement, I wondered if I have more often 
been the blind leader or the blind follower. I realized I 
had spent years trying to live faithfully in my outward 
life while neglecting my own inner condition. I con- 
cluded that my emotional needs are legitimate cause for 
my time and money. They are flags signaling me to 
allow God to work within my inner world rather than 
relying on my own works in the outer world. 

While I have accepted my need to work toward self- 
knowledge, I also realize that a proper perspective is re- 
quired to keep the inner journey from becoming self- 
centered. Elizabeth O'Connor writes of the necessity of 
three practices taught by Gordon Cosby at the Church of 
the Saviour: involvement with the self involvement with 
God, and involvement with others. In Journey Inward, 
Journey Outward, she says, "Whereas no one can know 
God who does not know himself, it does not follow that 

knowledge of self is knowledge of God [However] if 

we have neglected this aspect of the inward journey, 
then in the beginning of self-study we shall probably 
have no choice but to give it a preponderance of atten- 
tion" (pages 16-17). 

Along with concern that my inner journey would be 
selfish was a fear that taking time for personal growth 
would rob me of sensitivity to others and to God. Would 
I indeed be merely "navel gazing"? Experience proved 
this concern was unfounded. I discovered that self- 
reflection enhances my relationships by helping me step 
back from my emotional involvement with others and 



GOSPEL HERALD Volume 77 Number 2 

Editor: Daniel Hertzler News Editor: Richard A. K Huffman 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905J and Herald of Truth (1864). The Gospel Herald is a 
religious periodical published weekly for the Mennonite Church bv the Men- 
nonite Publishing House, 616 Walnut Avenue, Scottdale. Pa. Subscription 
price (in U.S. dollars): $18.50 per year, three years for $50.75. For Everv 
Home Plan: $14.50 per year mailed to individual addresses. Eighty Percent 
Plan: $16.00 per year to individual addresses. Gospel Herald will be sent bv 
air mail upon request to overseas addresses. Write to Customer Service for 
current rates. Change of address should be requested six weeks in advance 
rf?oo al l mater'a' for publication to Gospel Herald. Scottdale, Pa. 
15683. Second-class postage paid at Scottdale, Pa. 15683. Litho- 
graphed in United States. Copyright " 1984 by Mennonite Publishing House 
Canadian subscriptions: Second-class postage paid at Kitchener. Ont. Regis- 
tration No. 9460. * 



January 10, 1984 



1!) 



accept responsibility for my own feelings. When I attend 
to the plank that is in my own eye, I examine my reasons 
for being angry or hurt instead of projecting blame onto 
another person. This frees me to meet others less af- 
fected by my own needs. Henri Nouwen describes this 
effect of withdrawal in Wounded Healer: "Para- 
doxically, by withdrawing into ourselves, not out of self- 
pity but out of humility, we create the space for another 
to be himself and to come to us on his own terms" (page 
91). 

In addition to finding that the inner journey improves 
relationships with other people, I'm discovering that it 
leads me to a better understanding of God. My own 
experience confirms Morton Kelsey's opinion that 
spiritual growth occurs spontaneously with 
psychological growth if the spiritual life is important. 

When I stopped washing the outside of my cup and 



first began to examine the inside, I wondered if anything 
in my life had true value. Then I encountered a God who 
loves me no matter what my motives and actions are. 
God's grace accepts the blemished and crooked parts of 
me that I try to deny. Who I am matters more to God 
than who I pretend to be. As Paul Tournier says, ". . . 
the grace of God has already preceded us into the depths 
where analysis would lead us" (Guilt and Grace, page 
131). 

Although I believed intellectually that God loves me 
as I am, I needed to acknowledge my own inner depths 
before I could accept the reality of God's unconditional 
love. Experiencing God's grace is profoundly life chang- 
ing each time I encounter it. Accepting God's love for me 
then leads me beyond the shame of seeing the falseness 
that is inside me to a greater acceptance of myself. I am 
God's child— just as I am. Q 



READERS SAY 



Roy S. Koch, Goshen, Ind. I read 
Dorothy Yoder Nyce's "The Interpretive 
Intrigue— Genesis 1 to 3" (Oct. 4). I had 
an uncomfortable feeling rising within 
me in response to her interpretation. If I 
may, I would like to raise a few ques- 
tions about some observations I make 
from the Scriptures. 

Is there any significance to the fact 
that in the creation of practically all liv- 
ing things, animals and birds as well as 
the human family, the male is 
dominant? 

Genesis 5 lists the generations from 
Adam to Noah— all the names are 
masculine! God identified himself to 
Moses as the God of Abraham, Isaac, 
and Jacob. Why didn't he say he was the 
God of Sarah, Rebekah, and Leah- 
Rachel? 

All the major and minor prophets 
whose writings made it into the Scrip- 
tures were men; all the apostles of Jesus 
were men. Isn't there an unmistakable 
significance to all these facts? 

I have an uneasy suspicion, I hope it is 
totally unwarranted, that if our present 
trend continues, the day will come that 
God will be held blameworthy by cru- 
sading women for sending a Son to be 
our Savior instead of a daughter. 

I have great sympathy for women 
who feel that their gifts have not been 
adequately recognized and used, but I 
have a deep conviction that when efforts 
are made to rewrite or reinterpret the 
Bible to support a popular theory, then 
things have gone too far. 



Willis L. Nussbaum, Apple Creek, 
Ohio. I read with interest the article 
"The Electronic Church Smorgasbord" 
(Nov. 1). My Bible tells me that we 
wrestle not against flesh and blood but 
against principalities, against wicked- 



ness meaning (the devil himself). The 
writer of the article seems to imply that 
we wrestle against the Electronic 
Church. Now I am sure that the 
Electronic Church hasn't always done 
things right but neither has the Men- 
nonite Church. We don't have to look 
back very far in history to find the Men- 
nonite Church without Sunday schools, 
evangelistic meetings, and many other 
good things. The preachers actually 
preached against these good things. I 
believe that there is something to be 
learned from the Electronic Church. 
The programs that I watch use it to 
evangelize the world and encourage 
seekers to find a good gospel church to 
attend. They will even send a pastor to 
your house if you need (or desire) 
spiritual help. By this method many 
churches have increased membership 
from the ranks of good solid people who 
heard the gospel on TV. If the Electronic 
Church is used in that way, it becomes a 
servant, not competition, as you say. 

My advice to you is, if you can't beat 
'em, join them. 

Raymond Byler, Williamsport, Pa. 
The editorial (Nov. 22) "Appropriate 
Technology" is timely. I observed one of 
these "missions" newsletters, that had 
pictures of native leaders dressed just 
like the supporting constituency. So the 
dollars keep flowing to transplant the 
culture of the mother churches. Just one 
picture of a leader in conventional dress 
would cause a depression in missionary 
confidence. 

Your final paragraph lets us all take a 
breath of fresh air. 



Glenn Lehman, Lancaster, Pa. The 
news article "Region V to Continue 
Under New Nomenclature" (Nov. 29, 
1983) failed to mention one of the five 



Eastern States Councils' (ESC) groups. 
Along with the leadership, home mis- 
sions, youth ministries, and WMSC 
councils should be added the "women 
and men in congregational life" task 
force. 

Also, for the record, it is not quite cor- 
rect (see the first sentence) to say that 
Region V became ESC "to facilitate 
interconference relationships." Region 
V was already doing that. Rather, the 
change was made to comply with the 
bylaws adopted last August by the 
General Assembly. By the same token 
(see first sentence), ESC will not become 
a reality when "the eastern conferences 
ratify this change." The choice for each 
conference will be to join or not to join 
ESC in whole or in part. 

Some difficulty can be found in the 
headline of the article which implies 
that only the name changed. Region V 
will not continue if the action of the 
General Assembly has any validity. 
Cooperation will continue, but not the 
entity which was brought into being in 
1971-72. 



Paul Sheeler, Parkerford, Pa. In 
response to "Grenada Invasion Viewed 
from Venezuela" (Dec. 20). First, I want 
to thank the editor for the privilege of 
writing my opinions. The U.S. does not 
profess to be the Christian church. They 
went into Grenada after being asked to 
by the government of the islands. Jesus' 
teaching and example is for the church, 
not the government. 

I don't know what Levi Miller is, but I 
must say that a communist could have 
written the same article. As I see it, if 
you don't like the Grenada visit by the 
U.S., you must be ignorant or a com- 
munist. 

Editor's Note. Brother Levi Miller is 
a Mennonite missionary pastor in Vene- 
zuela. 



20 



Gospel Herald 



Voices of the people in Guatemala 

by Robert Kreider 



God has chosen the weak things of the world to 
confound the things which are mighty; and base 
things of the world, and things which are despised, 
hath God chosen ... to bring to nought things that 
are. 

1 Corinthians 1:26-27 

Last summer a United States presidential commission 
led by Henry Kissinger went shuttling from capital to 
capital in Central America talking with military strong 
men and power brokers, seeking to forge a power posi- 
tion the U.S. public can accept. I wish Henry Kissinger 
and his colleagues would have found time to meet not 
only with the mighty but also with the little ones. The 
little people bear disproportionately the wounds of vio- 
lence. They long for peace. They may be wiser than all 
the powerful ones who are in control. 

This is a report on a series of conversations in Central 
America with church people, who are also the little 
people. My daughter Joan and I spent the first 16 days of 
July in Guatemala, El Salvador, Nicaragua, and Hon- 
duras. Meetings of the executive committee of the Men- 
nonite World Conference gave us opportunity to visit 
this troubled area. Our days and evenings were packed 
full of meetings with Mennonites, other evangelicals, 
and Roman Catholic laity and clergy. 

As these good and patient people told us their stories 
of fear, terror, and suffering, we sensed that we were 
walking with them "through the valley of the shadow of 
death." A feeling of sadness, shame, and helplessness 
lingers. One is frustrated in efforts to penetrate the 
layers of insensitivity which shield the powerful from 
the experience of suffering. We know the historical com- 
plexity which resists easy solutions. We know how easy 
it is to impose simple theories of Soviet wrong and 
American right on the tangled stories of these troubled 
peoples. Those of us who have access to the eyes of the 
church in Central America glimpse the goodness and 
beauty of simple peasant people tilling their mountain 
fields, suffering quietly and longing to live in peace. 

The least we can do is to tell their story. 

In the home of a friend in Guatemala City a Methodist 
pastor sat across the table from us. He had just arrived 
from the highlands where he serves his Indian peasant 
people. He spoke quietly, intensely, an infinite weari- 
ness etched in the lines of his face. He told of how his 
people in some 40 congregations have been driven from 
their mountain homes by army search-and-destroy mis- 
sions. They have been herded into militarized towns, 
"model villages." The Guatemalan army burns off the 

Robert Kreider is director of Mennonite Library and Archives at 
Bethel College, North Newton, Kan., and recording secretary for Men- 
nonite World Conference. This is a Meetinghouse article. 




fields so that no food will be available to guerrillas. The 
army allows no one, he explained, to be neutral. He 
described sadly a wasteland of tragedy: "Some land has 

been idle for two years It may look like peace but it 

is all fictitious. Those who move into the military-con- 
trolled towns do so because of desperate hunger. They 
are forced into civilian patrols, armed with machetes 

and old guns In one area it is getting worse. There 

villages don't exist. Soldiers go out en masse and wipe out • 

villages— men, women, and children The prince of 

the world is destroying this world." 

Blood on their hands. He told of how ten leaders in 
one of the highland congregations came and said that 
they could not take communion. They had blood on their 
hands; at gunpoint they had been forced to take clubs, 
beat and kill their neighbors who were members of a 
Pentecostal church. I asked him: "What do you say to 
your people if they ask, 'How can God, a God of love, 
permit this killing?' " He looked at me with a penetrat- 
ing sadness and said quietly, 'They ask that question all 

the time And I ask the same question, too And 

you, too, would ask the same question if you saw a 
human being hung up to die." 

I inquired what was his hope in this world. He 
responded: "It is very difficult to have hope in this 
world. Those who have always had the power in this 
world— the landowners, the rich— still have the power. 

The problem at its roots is power Poor people have 

always been deceived. Reformers make offers to the 



January 10, 1984 



21 



poor but reformers never come through." 

He reflected on the life of Job: "Who are we to answer 
the question of why? Who are we to give justice? Many 
get angry and curse God. That is not right. We need to 
help our people believe in God. . . . Often I say to myself 
and to my people: 'For me to live is Christ, to die is 
gain.' " 

We talked of prayer. "Prayer is the best medicine we 
have," he observed. "We get down on our knees. We dry 
out and spill our needs. We find peace. Many times I 
have been asked to pray at these burials. Tomorrow may 
happen to me what happened to that man, that 
child. ... I say to our people that we need both the ma- 
terial and the spiritual. We can't just say, 'Now we'll 
pray.' We also must say, 'We'll buy the casket for your 
son.' " 

I asked him what his word is for us who live so far 
away from this suffering. He responded: "You are far 
away but God is close to you. We need your prayers. We 
hope you continue to do what Mennonites have done 
throughout history. One reads Menno Simons and one 
sees his vision for people of this world in the midst of 
need. ... We don't want to think of you as Mennonites 
or us as Methodists but both as brothers. In 1976 we 
received Mennonite meat way up in the highlands. We 
thank Mennonite Central Committee for the help being 
given now to orphans and families in greatest need." 

As he talked of how he walks each day "through the 
valley of the shadow of death," he returned to his central 
theme: "Paul says, 'Every day I die.' Thus he identified 
with the suffering. Every day I give thanks for the gift 
of a new day. I say, 'Lord God, into thy hands we deliver 
our lives. Do with us what you want. Thy will be done.' " 

We met other Christians in Guatemala, less in daily 
peril of death, who radiate the delight of being young 
Christians. Another afternoon we sat around a table 
with nine young leaders of congregations in Guatemala 
City. Three had been Christians for many years, the 
others only a few years. All were pastors, deacons, or 
Sunday school workers. They told of their six clinics in 
poor sections of the city, their small-loan program for 
housing and the starting of small businesses. They had 
just started a co-op pants factory to make blue denim 
"Menno Jeans." Their enthusiasm for these self-help 
programs prompted me to ask: "Does it not seem 
strange to you young Christians that the church is en- 
gaged in this kind of business?" One responded with con- 
viction, "Yes, but I have seen that this is the 'widows and 
orphans work of the church.' " Another declared, 'This 
is what convinced me to become a Mennonite." Another 
commented, "I came from a traditional church. I serve 
now in a congregation where the people are poor. This is 
exciting to me." Others observed: "What impresses 
people is that we help anyone in need." ... "I see how 
the church is giving people a chance to get on their feet." 
. . . "This is like paying back a debt to all those who have 
helped me." As I listened to their eager comments, I 
sensed that in troubled Guatemala no place offered 
more joy and fulfillment than the work of the church of 
Christ. 



The big issue: military involvement. They asked me 
questions on a wide range of topics from the status of 
Mennonites in Ethiopia to the reemergence of the 
church in China to the response of American Christians 
to the British action in the Falkland Islands to the U.S. 
effort to topple the Sandinista government in Nicaragua 
to U.S. support of military strongmen. They wondered 
whether the Mennonite World Conference would be 
making a statement on Central America. 

A young man asked what lessons can be learned from 
history as to who suffers the most. After my response, 
he suggested his own answer: "Is it not the native 
people?" Several inquired what the Mennonites of 
America are saying about the U.S. military presence in 
Central America. One declared, to the nods of others, 
"We in the city have not suffered what the people in the 
country suffer. However, we are concerned about the 
American military." Another added: "That is the big 
issue— U.S. military involvement." 

These are the voices of disciples young in the faith, 
first-century Christians, our brothers and sisters in the 
new community of Jesus Christ. They offer us alterna- 
tive perspectives to the voices on the nightly news. These 
kinsmen in the faith open windows for us in understand- 
ing the ways of Christ in a world of violence. £"0 



The children aren't smiling 

News went out: 

A storm is coming! 

They rushed to the stores, to buy food for themselves, 
They wanted to weather the storm. . . . Instead, 

I think I'll bake some bread tonight, 
It will be good bread. 
And I'll break it with my friends, 
and enemies (if they please). 

Oh how my heart mourns for the children, 

They are not smiling, 

The children aren't smiling; 

Look the cruelty goes on, 

A cold-ruthless profit machine, 

It makes all the world cold and gray, 

Cloud-covered, stormy and gray; 

And see the few worldly-wealthy ones, they are alone, 

thinking of themselves, where does it get them? 
And the children, they are defenseless, sad and hurting. 

I'll share my bread with them first, 

The bread we are called by God to share, 

For we must nourish the needy, 

And feed them too with our Lord's love, 

And trust that he may calm the storm. — Steve Pardini 



22 Gospel Herald 



Daniel Geiser 
and the Anabaptist vision 

by John Longhurst 




Daniel Geiser, one of a few Mennonites trying to make 
Anabaptism popularin Germany. 

Daniel Geiser, pastor of the Torney, West Germany, 
Mennonite Church, is in a minority— he's one of a few 
German Mennonites trying to make Anabaptism 
popular in Germany. 

"We are losing the Anabaptist vision in Germany," he 
says sadly. "We are losing our sense of brotherhood. We 
are losing our commitment to community and peace. We 
are losing our concern for evangelism." 

Geiser, 44, has pastored Mennonite congregations in 
Germany for 14 years. His first ministry found him 
with three small rural Mennonite churches — an 
experience which showed him how far some Mennonites 
were drifting from Anabaptist moorings. "Those 
churches met twice a month and celebrated communion 
once a year," he shares, noting that by the time he left 
they had progressed — slowly — to having communion bi- 
monthly and meeting more regularly. 

Recently installed as pastor of the 450-member 
Torney Church, Geiser is once again actively promoting 
Anabaptist ideas. "We need to see that the church has 
an important social and political responsibility in the 
world," he states. "We need to learn from our 
Anabaptist heritage and apply Anabaptist principles to 
our social and political involvements." 

Why does Geiser think that German Mennonites are 

John Longhurst is a writer for Mennonite Central Committee 
(Canada). This is a Meetinghouse article. 



losing their Anabaptist vision? "We have for too long 
been the quiet in the land," he shares. "We have for too 
long lived quiet lives and have forgotten how to in- 
fluence our society." Geiser believes that German Men- 
nonite quietness can be traced, to a large extent, to 
Germany's Nazi past. During that period of intense mili- 
tarization Mennonites who protested government policy 
decided to leave for other countries. Mennonites un- 
concerned by Germany's militaristic tenor stayed. He 
believes that that uncritical legacy has remained in the 
German Mennonite Church. 

While this situation makes him sad — "How could I 
feel otherwise?" he asks — it has not made him pessi- 
mistic. He also believes that German Mennonites can re- 
capture their enthusiasm for Anabaptism. He finds 
hope in the 18 Mennonite theology students whom he 
serves as adviser. 

He finds hope in non-Mennonite Germans who are 
interested in Anabaptist theology. Last March he and 
Neuwied Mennonite Brethren Church pastor J. J. Toews 
co-hosted a lecture about Anabaptist history and faith 
distinctives for a packed-out audience. 

He is also optimistic because he believes that Men- 
nonites have a message for the world today. "There is a 
role for Anabaptists/Mennonites today," he shares em- 
phatically. "God has given gifts to Mennonites which we 
can share with others." 

In July Geiser carried his enthusiasm for Anabaptism 
to the World Council of Churches convention in 
Vancouver, B.C., as a delegate for the German General 
Conference Mennonite Church. He knows that the WCC 
is a flawed forum for religious discussion — he is critical 
of WCC support for violent liberation movements — but 
he believes that Christians shouldn't avoid opportunities 
to share their convictions. "I am a convinced 
Anabaptist," he says, "but I am also a convinced 
ecumenist. There is much we can tell others about non- 
violent life in this violent age," he continues. 

Geiser is looking forward to another kind of forum 
next year — the Mennonite World Conference. He 
believes that interaction between German and North 
American and Third World Mennonites will have a posi- 
tive impact on German Mennonites. "North American 
Mennonites are more interested in Anabaptism," he 
says, recalling his year of study at the Associated Men- 
nonite Biblical Seminary in Elkhart, Indiana, in 1977. 
"Their interest in Anabaptism will show us what we are 
too easily forgetting." 

He hopes that when the World Conference is over that 
he'll not be one of the few Mennonites in Germany 
interested in Anabaptism— but one of the many. ^ 



January 10, 1984 



23 



HEAR, HEAR! 



Doubtful justification 
for Grenada invasion 

The present U.S. administration has 
offered at least three justifications for 
the October 25 invasion of Grenada, 
each backed by testimony and evidence. 
Each of these, however, deserves close 
scrutiny. 

The first rationale involves the pro- 
tection of the 1000 Americans, including 
650 medical students at St. Georges 
School of Medicine. The evidence that 
they were in danger is, at this point, 
restricted to hindsight and second 
guessing. However, on October 23, U.S. 
Embassy counselor Ken Kurze told 
reporters that "we have not recom- 
mended to U.S. citizens that they leave, 
or that they leave at any particular 
time." When the marines landed, they 
went directly to the airports and not to 
the school. 

The Grenadian government also knew 
the marines were coming a day in ad- 
vance, and thus had at least a day and a 
half to take the students hostage (along 
with an excellent excuse to do so). Since 
they did not seize the students under 
those conditions, it does not appear that 
they wanted to take any hostages. But, 
assuming they were in danger, or at 
least the threat of danger, was an inva- 
sion necessary to evacuate them? 

Certainly, an armed incursion placed 
them in more danger than the evacua- 
tion that Kurze had rejected two days 
earlier. Both Canada and Britain chose 
the latter arrangement, and peacefully 
evacuated their citizens on commercial 
airplanes. 

The second reason offered was the in- 
vitation by Grenada's neighbors to re- 
store democracy to the island. The U.S. 
treaty obligations in the Caribbeam are 
currently being debated, and the le- 
gality of this action is far from clear. 
Also, the "democracy" that has been 
restored has outlawed public assembly, 
instituted arrest without warrant, and 
threatened censorship of news. 

The third reason involved the pres- 
ence of Cuban/Soviet arms on the is- 
land, and the airport being built. The 
airport, however, did not have standard 
military features such as protected fuel 
dumps, or parallel runways necessary 
for fast takeoffs and landings. It was 
also financed by Britain and the Eu- 
ropean Economic Community as well as 
by Cuba. It therefore did not appear to 
be a military installation. 



The arms were present, but was this 
reason enough to invade? Certainly, both 
Nicaragua and Cuba have far larger 
arms depot than Grenada had. If we 
wanted to seize guns wouldn't those 
countries have been a much better 
target? The drawback of course would 
be a much larger and more prolonged 
war. Grenada was an easier and 
politically safer mark. 

So, the Grenada invasion fulfilled 
several administration objectives. The 
U.S. had been boycotting and threaten- 
ing Grenada for several years because it 
had a socialist government, and the in- 
vasion gave the administration the op- 
portunity to eliminate that state. More 
importantly, however, it allowed the 
administration to use military force. 
This usually increases popularity at 
home (as it did for Prime Minister 
Thatcher after the Falklands crisis), 
which is always critical to politicians 
seeking reelection. It is also a tactical 
maneuver in world politics. It does no 
good to have sophisticated weapons if 
your adversary knows you won't use 
them, and this was probably a 
demonstration to that effect. 

This demonstration, however, is 
tainted by the casualties incurred. It has 
gravely diminished U.S. respect in the 
eyes of the world. Whether it is success- 
ful in increasing Reagan's popularity at 
home is yet to be determined. It will 
largely depend on how well he can sell 
the invasion to the American public. 
This is therefore a critical factor that 
must be considered while exmining the 
reasons that he presents to the media. — 
Brian Miller, Laramie, Wyo. 

The difference between 
the post and the cross 

There seems to be confusion these 
days between "the post and the cross." 
One often is left with the idea that some 
folks would like a publicity agent more 
than an opportunity to serve. I can 
hardly see Jesus asking the press to be 
stationed along the Via Dolorosa and on 
Golgotha to be sure to get good press 
coverage with on-the-spot pictures and 
to see that all are mentioned and 
noticed. Or can't you just see it all now, 
in the Jerusalem Post AD 31 after the 
annual "Great Assembly 31" at Pente- 
cost: "Gay rights receive good coverage 
in local and churchwide press," or "It is 
good to see more news coverage on 
women — four articles even written by 
younger women," or "Minority concerns 
given more consideration," or how 
about, "Only one person with develop- 
mental disability was asked to par- 
ticipate in the mass sessions," or letters 



to the editor expressing appreciation 
"for the good coverage, but disappoint- 
ment for not covering my pet project," 
or "500 concerned Midianites meet and 
get no Post coverage," and finally 
"Names under pictures were listed only 
for important people while the average 
laypersons are left nameless." 

On a ballfield we play to win a game, 
but life is not a game, and does have dif- 
ferent rules. We too often act as if it 
were a game, with each demanding their 
rights, each asking for their turn, each 
seeking their own will. Maybe this is all 
right in some games, but not right for 
kingdom living. 

Jesus taught in his sermon from Mat- 
thew and also by example, "If you want 
to win in life, give up your rights," seek 
the Father's will instead of your own. So 
you've been ill-treated? Turn the other 
cheek. You want to be seen and heard by 
men? Okay— that will be your sole 
reward. You've been cheated? Then give 
them even more. 

We should not be surprised in the dra- 
matic increase in the past decade of di- 
vorce in the church, strife in the con- 
gregation, lawsuits in the brotherhood. 
A foreign teaching has crept in which 
has swept the church and is coming 
across loud and clear: "If you want to 
win in life, demand your rights, fend for 
yourself and yours, demand equal time, 
for if you don't look out for number one, 
nobody else will." We have been march- 
ing to the beat of another drummer. 
Pretty largely gone are the doctrines of 
submission, subjection, and authority. 
These have been replaced by self-seek- 
ing and rights, resulting in divorces and 
church splits. 

About then I hear Paul say: "Your at- 
titude should be like Jesus, the one who 
had the highest position of anyone in 
heaven and earth who gave up his 
rights, did not demand equal time, was 
lied about, beaten, spit upon, made of no 
reputation, and finally silently went to 
the cross, died and rose again. It was 
then God gave him a name above every 
name." He now gives life to us, not a life 
to demand our rights, seeking our own 
will, demanding equal time, but a life 
like his own of self-giving not self-seek- 
ing. It's not called the way of the 
Jerusalem Post, but the way of the cross 
and anyone who would come after him 
is asked to take up that cross, daily, and 
follow him. When one realizes this we 
can more easily understand why neither 
Jesus nor his disciples were concerned 
about exposure in the Post— or lack of 
it — that they received while attending 
the "Great Assembly 31" in 
Jerusalem.— Percy Gerig, Upland, 
Calif. 



2-i 



Gospel Herald 



CHURCH NEWS 



Partnership, transformation 
themes of development seminar 



Development was the theme of a 
seminar held on Dec. 15 at Akron, Pa. 
The seminar brought together Men- 
nonite Central Committee staff, the 
executive committee, in-service 
workers, representatives of the interna- 
tional community, and other guests. 

Development was variously described 
as a "process of change," "sharing power 
and decision-making," "service." It is a 
"partnership working toward change," 
"transformation." 

The meeting was structured around 
responses to three presentations: "A Sec- 
ular Critique of Development" by Tom 
Franklin of PACT (Private Agencies 
Collaborating Together) in New York, a 
"Biblical Critique of Development" by 
Tom Sine of World Concern in Seattle, 
and "MCC and Development" by Edgar 
Stoesz, associate executive secretary of 
MCC. 

The critiques of development stressed 
that those involved in development pro- 
grams have insufficiently understood 
the Third World cultures in which they 
worked and have sought to impose 
Western cultural values on the rest of 
the world. 

Franklin suggested that agencies 
should intentionally carry out their pro- 
grams with a Third World partner and 



make resources available to assure that 
there is strong Third World participa- 
tion in decision-making "beyond token 
representation on boards." 

Sine went further to point out that 
Christian agencies routinely adopt se- 
cular models of development and thus 
unwittingly adopt secular values for 
change. He urged the group to "take the 
biblical materials more seriously," and 
to think of God's agenda of transforma- 
tion of individuals and societies as the 
model for development. 

Kodwo Ankrah of Kampala, Uganda, 
and Bishop Francisco Claver of 
Malaybalay, Philippines, were respon- 
dents to the two addresses. Ankrah 
stressed that true development happens 
when people address root causes and see 
the interrelationship between Third 
World problems and the First World. 

"There is no development now, as far 
as I am concerned," he said. "We are do- 
ing compassionate assistance. It is 
needed." But, Ankrah maintained, the 
basic problem is with government and 
international economic and political 
issues. Those problems are not being ad- 
dressed in current development pro- 
grams. 

Claver introduced a topic that would 
receive much attention throughout the 




Participants in the development seminar at MCC headquarters are, from left, Lamar Fret z of 
MCC Executive Committee, Rosanna Chan ofBlvffton College, Merrill Ewert of MAP Interna- 
tional in Whea ton, III, and Sandy Bertsche, MCC staff. 



day — the basic Christian communities 
that are springing up in Philippines and 
throughout Latin America. 

In these communities people gather 
around the study of the Bible to ex- 
amine their present situation, clarify a 
vision for change, and jointly decide on 
courses of action to bring about change. 

In his paper Stoesz outlined the 
activities carried out by MCC 
throughout its 64-year history. He cited 
underestimating the complexity of the 
task of change and underestimating the 
length of time needed for successful pro- 
grams as factors leading to disappoint- 
ments with development efforts. 

At day's end participants listed 23 
questions or issues that individuals 
thought deserving of further attention. 
Issues that received considerable dis- 
cussion included how to encourage 
formation of basic Christian commu- 
nities as a pattern for change, how to 
develop true accountability to Third 
World partners, and how to include 
issues of mission in the task of redefin- 
ing service and development. 



News Analysis: 
Test-tube genetics — a th 

Editor's note: In October 1983, Conra 
Brunk represented Mennonite Centn 
Committee Canada (MCCC) at a coi 
ference on in vitro (test-tube) fertilizt 
Hon at McMaster University i 
Hamilton, Ont. In this article he reflec 
on some of the issues that the coi 
ference raised. Brunk is professor (| 
biomedical ethics at Conrad Greb* 
College, Waterloo, Ont 

The conference, organized bj 
McMaster University and the Canadia 
Human Rights Foundation, examim] 
the ethical, legal, and religious aspec 
of in vitro fertilization. This ne 
technology is just now being introduccj 
into Canada at several medical center! 
including McMaster University. Use \ 
in vitro fertilization raises significa» 
moral and legal questions, many < 
which are unresolved. 

Representatives of various religiot 
traditions (Roman Catholic, Protestan 
Jewish) as well as legal scholars, etl 
icists, scientists, and physicians met i 
Hamilton to discuss some of these ques 
tions. It soon became apparent tha 
McMaster had hosted the conference no 
just in the interest of public debate, bt 
also to get the green light for its in viti 
program. 

To a large extent the university su< 
ceeded, for although it cannot be sai 
that the conference reached clear coi 



January 10, 1984 



25 



General Board plans 
faith consultation 

A meeting entitled "Conversations on 
Faith" is being planned for February 27- 
29, 1984, by the General Board of the 
Mennonite Church. It will be held at 
Laurelville Mennonite Church Center, 
Mt. Pleasant, Pa. 
The purposes of the meeting are: 
•to provide opportunity for the 
church to struggle with issues and 
concerns about its faith and life in a 
positive way; 
•to provide a setting where members 
of the church with similar and 
diverse views can fellowship, wor- 
ship, and pray together; 
•to bring persons together so that a 
higher level of Christian love, under- 
standing, confidence, and trust can 
grow; 

•to identify and discuss issues of con- 
cern about which there are diverse 
views and to discern what the Holy 
Spirit is saying to the church; 

•to seek for greater clarity and unity 



in our faith in Christ as it arises 
from our understanding of the Scrip- 
tures and our heritage and to 
achieve a more united witness. 

Five subjects of conversation have 
been chosen. They are theological in- 
fluences in the church, the wholeness of 
salvation, the church's peace emphasis, 
the use of biblical criticism, and evange- 
lism and social action. These topics, 
which surfaced in the aftermath of the 
publication of "A Crisis among Men- 
nonites" pamphlet written by George R. 
Brunk II, are areas of tension for some 
within the Mennonite Church. 

The meeting will be open to persons 
interested in participating in the dis- 
cussions and are concerned about the 
faith and life of the church. It will in- 
clude representatives from conferences, 
churchwide boards, associate groups, 
colleges, seminaries, and schools. 

The prayers of the church are re- 
quested for this meeting that it may be 
directed by the Holy Spirit, that it can 
help the church be more faithful, and 
that God will be glorified. 



More detailed information will be 
released later when program par- 
ticipants are confirmed. Persons 
interested in attending may write to 
Mennonite Church General Board at 528 
East Madison Street, Lombard, IL 
60148. 



MCC to seek new 
executive secretary 

Mennonite Central Committee Execu- 
tive Secretary Reginald Toews has an- 
nounced that he is not available for 
reappointment at the end of his current 
three-year term. That term ends 
January 1985. 

Toews was originally appointed to 
this position for a two-year term, then 
agreed to extend his term for a third 
year. 

Announcing his decision to staff and 
the MCC Executive Committee at meet- 
ings held in Akron, Pa., Dec. 16 and 17, 
Toews noted that his three years as 



ic human values? 

sensus about the conduct of in vitro 
fertilization, neither did it offer major 
objections to in vitro fertilization in 
principle, nor even to specific aspects of 
in vitro in practice. In this respect the 
conference served to protect McMaster 
and other Canadian in vitro fertilization 
centers from potential criticism about 
lack of careful consideration of the 
ethical and legal aspects of in vitro 
fertilization. 

The conference did identify several 
ethical questions posed by in vitro 
fertilization. The most controversial 
surrounded the treatment of eggs ob- 
tained from the mother's ovaries and 
fertilized by sperm in a test-tube, prior 
to implantation in the womb. A choice 
always has to be made about which egg 
to use. Since there are usually six to 
eight eggs, what should be done with 
those which remain? Is it ethical to ex- 
periment on spare embryos? Should 
fertilized eggs be discarded at all? 

This raises the thorny question of the 
status of the fertilized egg and embryo. 
Is it a human person? Does it have the 
same rights to life as an adult person? 
Not surprisingly, there was a wide di- 
vergence of opinion on that question 
among conference participants, ranging 
from physicians and biologists who tend 
to view the egg as mere cell or clump of 
cells no different than any other piece of 
live human tissue, to Roman Catholics 



who view the fertilized egg as a full 
human person. 

Despite these differences, there was 
general agreement that fertilized eggs 
and embryos be treated with care and 
respect. There was less apparent 
agreement about whether genetic selec- 
tion should be made among fertilized 
eggs. Should parents be able to choose 
the sex of their child? There was also 
disagreement about whether the eggs 
should be discarded or used for experi- 
mentation. 

Another issue raised at the confer- 
ence concerned the matter of justice. Is 
it just that a society should spend so 
much money to provide infertile couples 
with their own babies when there are 
more pressing health needs to be met in 
the world? Is this not primarily a health 
service for the affluent who want their 
own babies? 

A related concern wonders whether in 
vitro fertilization can be treated as a 
health service at all; perhaps it is no 
more than a consumer service for people 
who desire genetically related children. 
Part of this issue involved the question 
of whether having children is a basic 
human need or merely a desire of many 
people. 

The way which in vitro fertilization 
divorces child-bearing from sexual un- 
ion was also raised at the conference. 
This is especially problematic for 
Roman Catholics since it divorces re- 
production from sexual union and there- 
fore violates "natural law." This prob- 
lem makes in vitro fertilization ethically 



unacceptable to the Roman Catholic 
Church. 

The larger issue underlying all of 
these questions is that of technology: 
how far can we go with technologizing 
human reproduction before it begins to 
threaten and destroy basic human val- 
ues? The more that children become the 
product of technologies that allow us to 
shape them or to choose or not choose 
them, the more they may come to be 
viewed as products that measure up to 
certain standards of quality control 
rather than as unique persons with 
their own value and dignity. 

How will we view the sick and ab- 
normal if we know that they could have 
been prevented with a little 
technological care? In vitro fertilization 
may not pose this threat at the present, 
but it is one more step along a long road 
of reproductive technology that may 
well do so. 

In vitro fertilization also raises the 
questions about how Christians should 
relate to public policy matters such as 
the regulation of reproductive tech- 
nology in a society that does not share 
Christian values. Can Christians reach 
consensus with those who believe that 
ethics are simply "rules which have 
proven useful in the history of a society" 
on whether the law should permit ex- 
perimentation on live, fertilized eggs 
and embryos? Which view should the 
law reflect? 

That is a question which the con- 
ference neither addressed nor 
answered. — Conrad Brunk 



26 



Gospel Herald 



executive secretary "have been good 
ones." He notes that "there are many 
factors that go into a major decision like 
this. However, none of them have to do 
with my confidence in MCC or in the 
staff. Rather, they have to do with me 
and my sense of God's calling in my 
life." 

Elmer Neufeld, MCC chairman, said 
that the process to seek a new executive 
secretary will be decided at the MCC an- 
nual meeting in British Columbia in 
January. 



Salvadoran refugee 
bakes bread for 
Christmas 

Mennonites in Harrisonburg, Va., found 
a unique way to combine the Christmas 
season with the resettlement of a Cen- 
tral American refugee: the baking of 
bread. 

Joining with persons from Catholic, 
Presbyterian, and United Methodist 
churches, members of four Mennonite 
congregations recently responded to an 
urgent plea from Mennonite Central 
Committee: twenty-one-year-old Denin 
Benavides had fled worn-torn El Sal- 
vador and had been granted legal 
refugee status in the U.S. Could they 
sponsor him? 

Denin arrived in Harrisonburg the be- 




Ella May Miller helped to coordinate holiday 
baking done by Denin Benavides, an El 
Salvadoran refugee who has been resettled in 
Harrisonburg, Va,. 



ginning of December, and the group 
rallied to provide for his lodging and im- 
mediate financial needs. But they still 
faced a challenge. How could they, at 
short notice, find work for a young man 
who spoke little English? 

Denin was grateful for the help of his 
new friends and was adjusting well to 
his new home in a local intentional com- 
munity. But he also felt discouraged 
with too much free time on his hands. 

After hearing that Denin was a baker 
by trade, his friends suggested that he 
do some baking for the holidays. The 
Sunday before Christmas announce- 
ments were made in area churches, and 
people placed orders for french, potato, 
and sweet bread, as well as a special 
Salvadoran loaf filled with ham and 
cheese. 

Park View Mennonite Church offered 
the use of its kitchen, and Park View 
members Sam and Ella May Miller 
agreed to coordinate the shopping and 
the bread pickup. By the next day they 
had received orders for 100 loaves of 
bread. 

Monday and Tuesday were busy as 
Denin, the Millers, and a Cuban friend 
bought the ingredients and prepared the 
first batch of bread. Having grown up 
with a baker father, Denin was able to 
take charge of the mixing and baking. 

"It's a pleasure to work with Denin," 
said Ella May. "He really knows what 
he's doing." 

Tuesday and Friday were designated 
as bread pickup days. Part of the income 
from the sales was used to cover the 
baking costs. The group used the re- 
maining portion to compensate Denin 
for his hard work. They encouraged him 
to schedule several more baking days in 
order to explore the local interest for his 
bread. 

Although Denin's future employment 
is uncertain, two things are clear. Many 
people in Harrisonburg ate delicious 
bread over the holidays. And during this 
Christmas season, some concerned 
Christians gave a Salvadoran refugee 
the gift of knowing that he too had 
something to give. — Virginia A. 
Hostetler 



Mennonite scholars 
think systematically 
about theology 

A consultation on "Mennonites and 
Systematic Theology," was held last 
June in Elkhart, Ind., under the aus- 
pices of the Institute of Mennonite 
Studies. The Institute is a research 
agency of the Associated Mennonite 
Biblical Seminaries. 

Institute Director Willard M. Swar- 
tley, in his annual report to the fall 



meeting of the seminary boards, said 
the group of 16 scholars present heard 
six main papers, seven theological pil- 
grimages, and participated in four wor- 
ship and Bible study periods. 

In the consultation Tom Finger, 
Northern Baptist Theological Seminary, 
Chicago, read a paper that reflected a 
joining of traditional Protestant the- 
ological categories and distinctive 
Anabaptist-Mennonite emphases and 
value-orientations. 

Jim Reimer, Conrad Grebel College, 
Waterloo, Ont., focused in his paper on 
putting the Mennonite perspective into 
dialogue with the long-standing 
concerns of the Catholic tradition. 

Howard Loewen, Mennonite Brethren 
Biblical Seminary, Fresno, Calif., and 
Denny Weaver, Bluffton (Ohio) College, 
in their papers developed a systematic 
theology that is more selectively 
oriented to the emphases of the 
Anabaptist-Mennonite tradition. 

J. Lawrence Burkholder of Goshen 
College traced the influences on Men- 
nonite theology in this century, espe- 
cially fundamentalism, neoorthodoxy, 
and biblical realism. He noted the im- 
portant influence for Mennonites and 
others of the recovery of the Anabaptist 
vision, beginning with the work of the 
late Harold S. Bender and continuing in 
the Concern movement of the 1950s and 
following. Burkholder said that in the 
last 15 years Mennonites have not 
produced any leading focus in the- 
ological emphasis. 

Marlin Jeschke of Goshen College said 
in his paper that Mennonites will have 
to examine the long history of tradition 
and philosophy between the New Testa- 
ment period and the contemporary 
world to make significant headway in 
the task of systematic theology. 

Some of the more intense discussion 
of the consultation, according to Swar- 
tley, centered on the method of verify- 
ing truth claims; the extent to which a 
systematic theology should be pecu- 
liarly Mennonite, focusing upon the ten- 
sion between Mennonite and classical 
traditions and the question of how to 
move from biblical to systematic the- 
ology; and the function of systematic 
theology in the life of the church today. 

The group suggested a follow-up 
meeting be called sometime during the 
next two years. They also recommended 
that the Institute of Mennonite Studies 
publish the papers in an issue of its Oc- 
casional Papers (available early in 
1984). In addition, they called upon the 
Institute to give leadership to commis- 
sioning a multi-author Mennonite sys- 
tematic theology. 

The participants agreed that the plu- 
rality of systematic theologies, as repre- 
sented in the papers, is to be affirmed 
and welcomed. "It was generally agreed 
that there will likely never be a Men- 



January 10, 1984 



27 



nonite systematic theology, but that 
there will be a variety of systematic 
theologies from Anabaptist-Mennonite 
perspectives," Swartley concluded in his 
report. 



MCC executive 
committee discusses 
Africa food situation 

Mennonite Central Committee executive 
committee met on Dec. 16 and 17 to 
review new program and budget plans 
in anticipation of the MCC annual meet- 
ing in British Columbia in January. 

The committee is recommending to 
the annual meeting a 1984 expenditures 
budget of $24 million, equal to the 
amount spent in 1983. The 1984 budget 
includes a cash budget of $16.5 million 
and plans to ship material aid valued at 
$7.5 million. The new budget, if ap- 
proved, will require a 6.7 percent 
increase in contributions over 1983. 

A special topic at the meeting was a 
report on the African food situation and 
possible responses. A lengthy paper to 
the committee from Africa Department 
staff outlined that drought is not the 
only cause of the current food shortage 
in Africa. 

The paper detailed that in West and 
East Africa, many of the countries suf- 
fering the greatest food crises are those 
involved in war or conflict situations. 
Causes in addition to conflicts include 
world recession, internal corruption, 
urbanization, population rates, and use 
of arable land for export crops. 

The paper notes that "it is a serious 
situation whatever the causes." 
Response to the situation reflects a com- 
mitment to dialogue with African 
partners and to a renewed focus on 
peacemaking and reconciliation. 

Specifically the paper recommended 
that MCC continue to respond with food 
aid to areas of emergency food need and 
that more attention should be given to 
interpretation of the food situation in 
Africa. Also, MCC should continue its 
emphasis on agriculture, wherever 
possible working in cooperation with 
local church groups. 

It was additionally recommended that 
three or four workers be placed in the 
various effected regions specifically to 
concentrate on food-related programs 
and concerns. Central to the proposal is 
a concern that food aid and agricultural 
activities reflect a primary commitment 
to respond to reconciliation and peace- 
making needs. 

The executive committee endorsed the 
proposal in general, while urging addi- 
tional work and noting that adopting 
such a proposal would be a major and 
long-term commitment to this area of 



work. A revised proposal will be dis- 
cussed by the committee at their 
January meeting. 

During Asia reporting there was ani- 
mated discussion concerning a proposal 
to place two workers in a new MCC 
program in Olongapo, a town near the 
U.S. Subic Naval Base in Philippines. 
Olongapo is plagued with human prob- 
lems, including drug abuse and prostitu- 
tion. 

Emphasis would be both on helping 
people and on sharing information con- 
cerning the hurts of those living in this 
military base community. Members 
asked if MCC could effectively provide 
support for workers placed in such a dif- 
ficult setting. Others questioned such a 
"ministry of presence" and a ministry 
with such clear political overtones. 
Questions were also raised about the 
possibility of changing such a situation. 

Others noted the real human need in 
Olongapo and talked of an "incarna- 
tional ministry" rather than programs 
based on "effectiveness." 



Shalom counseling office 
opened in Waterloo 

About 60 persons attended the official 
opening for the regional office of 
Shalom Counseling Services at Erb 
Street Mennonite Church in Waterloo, 
Ont, Dec. 3. 

This is the second area office of 
Shalom. The first one opened in St. 
Catharines in October 1982. Shalom 
Counseling Services is a program of 
Mennonite Central Committee 
(Ontario). 

Bill Dick, original board chairman 
and continuing executive director of 
Shalom, expressed appreciation that 
MCC (Ontario) had seen fit to extend its 
mandate to be "a Christian resource for 
meeting human need" to include the 
spiritual, emotional, relational, and fi- 
nancial needs of people. He said that 
Shalom and MCC believe that Christian 
counselors who share the Anabaptist vi- 
sion of a caring community of believers 
can offer unique help to many persons 



agencies adjust to 

We Mennonites have contributed $4,652, 
000 as of October 31, 1983, to our 
churchwide programs. This is $526,000 
more dollars than in 1982. 

Contributions received in 1983 as 
compared to contributions requested 
are up .009 over 1982 for the same pe- 
riod. 

However, our churchwide agencies 
have received only 62.1% ($4,652,000 



7,494,000) of the dollars needed to carry 
out fully their mission. Inflation has 
consumed approximately $20,000 of the 
1983 contribution increase. A faithful 
stewardship response to being God's 
people suggests that a larger percentage 
of our personal income needs to be 
contributed to churchwide programs. 

Receiving only 62.1% of the requested 
contributions is frustrating for 
churchwide leaders and board members. 
They are forced to spend their energies 
adjusting and modifying budgets and 
programs rather than leading the de- 
nomination in spreading the gospel. 



Mennonite Church Contributions Requested and Received 

Nine-month summary of contributions to the Mennonite Church: 4,1 
The bar graph shows a comparison of contributions requested and 
received by churchwide agencies for the nine months ended Oct. 31, 
1983. The shaded bars represent contributions received; the un- 
shaded bars represent contributions requested. Add three zeros to 
figures to complete dollar amounts. 



2,456 



,1,650 



43 L 



232 
14ft 



T 



208 19, 



390 



199 132^1 u 107 

58 TT 52 

'83 '82 '83 '82 S3 '82 "83 '82 

General Board of Board of Minority 

Board Congregational Education Leadership 
Ministries Education 



207 
82 



578 

344 I I 



513 
331 



3,658 



2,210 



'83 '82 
Seminaries 
EMC 
GBS 



'83 '82 
Colleges 

EMC 
GC, HC 



'83 '82 
Board of 
Missions 
(Elkhartl 



28 



Gospel Herald 



within and outside the constituency. 

Ralph Lebold, who chaired the meet- 
ing and who is also chairperson of the 
Waterloo region board of Shalom, said 
that the emphasis here will be to work 
closely with Mennonite and Brethren in 
Christ pastors and congregations in 
identifying needs and in coordinating 
sources of assistance. 

Delphine Martin, who was named re- 
gional director last summer, began 
working out of the office in July. She 
reported that to date 47 clients have 
come for counseling. The service is of- 
fered regardless of ability to pay and 
Mennonite persons from various dis- 
ciplines and backgrounds are called 
upon to participate as counselors. 

San Francisco VSer 

leads effort 

to help the homeless 

Editors note: John Master, A Voluntary 
Service worker with Mennonite Board 
of Missions in San Francisco, filed the 
following report recently on his work 
with the homeless. A former Episco- 
palian priest, John joined the Mennonite 
Church and attended Eastern Men- 
nonite Seminary before beginning a 
two-year VS term in Sept. 1982. 

Last year several local social service 
agencies decided to form Central City 
Shelter Network. The group hoped to 
put pressure on the mayor of San Fran- 
cisco to do more for the ever-increasing 
number of persons out on the streets. 

Through my Voluntary Service as- 
signment as housing minister at Dolores 
Street Baptist Church, I became in- 



volved in the new organization. I par- 
ticipated in rallies and spoke on the local 
television education network. 

Mayor Dianne Feinstein responded to 
the rallies and media by setting up a 
Task Force on the Homeless which 
would attempt to come up with solu- 
tions to the problem. She appointed me 
to the task force. 

We were seeing as many as 5,000 
persons sleeping under bridge abut- 
ments, in parks, and in doorways. It 
wasn't uncommon to find people in the 
doorways of our church. It was sad to 
see not only men but also women and 
children out in the cold rainy weather. 

The short-term solution the task force 
proposed was shelters in church base- 
ments along with expansion of shelters 
operated by the service agencies. The 
church basement shelters were not a 
very good arrangement, as simply cots 
and food were provided, but over 1,200 
persons on peak nights could be found 
sleeping in all the shelters. 

Dolores Street Baptist Church agreed 
to have a shelter in its basement, and at 
the beginning of 1983 we opened a small 
shelter for an average of 15-20 persons a 
night. 

There was a crying need for shelter 
for so-called illegal aliens— many of 
them young people fleeing Central 
America to avoid war and their own 
death. I managed to get the church to go 
along with focusing our help on the 
refugees. One 15-year-old here had lost 
both of his parents in the war in El 
Salvador. He was with us for quite 
awhile before he moved on. 

The people in the shelter were young, 
bright, good-natured, and eager to make 
their way in this part of the world, but 



homesickness was also a problem and it 
was not uncommon to have Juan or 
Ricardo or Oscar crying on one's 
shoulder. 

The shelter had an excellent staff- 
students from nearby Golden Gate 
Baptist Seminary and members of the 
church. The shelter continued until the 
middle of April when it seemed time for 
the workers to have a break. Most of 
their efforts had been on a volunteer 
basis. We are planning another shelter 
for this winter. 

The Task Force on the Homeless 
spent much of its energy working on 
problems related to the shelters in the 
different churches and agencies. How- 
ever, it also started thinking about long- 
term solutions. A plan was formulated 
which would have called for an outlay of 
$1.3 million from the city for a 
permanent shelter arrangement. 

However, the plan was cut back to 
$620,000 by the mayor, with the promise 
of more funds channeled to the city 
through fundraising and federal and 
state programs. The new shelter pro- 
gram, even in the smaller version, is 
functioning well for the most part. 

A homeless person newly arrived in 
the city or already living here can call a 
hot-line number and arrange for hous- 
ing either through the Department of 
Social Services or at one of four back-up 
shelters. 

It is a small but good shelter program 
and the task force continues to function 
not only to find ways to improve on 
what is now in place but also how to 
expand the program. The mayor con- 
tinues to meet with the task force and 
seems committed to the idea of helping 
the homeless.— John Master 



Recent happy memories are relived for 
Carmen Horst (left) and her sister Emily (not 
pictured) as they recalled playing a singing 
game with their neighbor and friend Adela 
(right) in Argentina. Adela's mother teaches 
at the public school the Horst girls attend. 
Adela has no sisters and has "adopted" 
Carmen, Emily, and Christina Horst. They 
are accustomed to roller-skating and playing 
games together daily. Since the Horsts' 
return to Elkhart, Jnd., in September for 
treatment of a brain tumor in 16-year-old 
Rent, the family has had to face many un- 
certainties and empty places in their 
hearts— filled only by the sustaining love and 
care from friends and family. Remember to 
pray for Mennonite Board of Missions 
workers Willis and Byrdalene, and their 
children, Rene, Carmen, Emily, and 
Christina, so that their time away from home 
may be one of peace, comfort, and blessings, 
while they await with hope a later day to 
return to their work with the Indian groups 
in A rgentina, 

. 




January 10, 1984 



MENNOSCOPE 



The Kansas Mennonite Dis- 
abilities Council (KMDC) is a 
group of thirty persons in 
southcentral Kansas which has 
been working the past two years 
to help churches in the region as 
resource for persons and families 
with developmental or other dis- 
abilities. A task force has 
conducted surveys of all Men- 
nonite and Brethren in Christ 
churches in Kansas to identify 
names and locations of people 
who are disabled, to find out 
what needs they have which are 
unmet, and to learn what would 
be most helpful to congregations 
in becoming more aware and 
more responsive to these unmet 
needs. Beginning first with a nu- 
cleus of counties in southcentral 
Kansas, congregations were 
asked to appoint a representative 
to KMDC who would also serve 
as a resource person back to their 
congregation. Various materials 
and resource lists are being gath- 
ered to be available to congrega- 
tions. A meeting is being planned 
this spring to assist and inform 
the local contact persons. The 
mailing address for KMDC is: 
MCC Central States Region, Box 
235, North Newton, KS 67117; 
telephone: 316-283-2720. 

The Center for Discipleship 
and the Peace Studies Program 
at Goshen College will cosponsor 
a seminar on "Conscientious Ob- 
jection to Military Taxes" on 
Goshen's campus, Feb. 4. The 
program will feature an Internal 
Revenue Service representative 
addressing the legalities of with- 
holding military taxes; discussion 
of improved communication 
between tax withholders, the 
government, and the church; and 
a look at various patriotic and 
biblical objections raised by non- 
withholders. The purpose of the 
seminar is not to foster debate on 
the morality of tax withholding; 
rather, persons who are already 
withholding taxes or who are 
seeking additional information 
on the issue are encouraged to at- 
tend. In lieu of a registration fee, 
participants will be asked to 
make a $10 tax-deductible 
contribution. 



29 



Hard Choices, a series of six 
one-hour video cassette programs 
which deal with the issue of 
ethics and genetics, is available 
from MCC Canada, 201-1483 
Pembina Hwy., Winnipeg, Man. 
R3T 2C8. 

Eastern Mennonite Seminary 
has established an endowed 
scholarship for students prepar- 
ing for missionary or church 
planting work, announced David 
F. Miller, director of develop- 
ment. Named the "Samuel F., 
Emma G., Ida M., and Nora I. 
Hostetter Scholarship," it is 
funded through a grant by Nora 
Hostetter of Harrisonburg. The 
scholarship is in memory of her 
brother and sisters, who were 
longtime Sunday school teachers 
and church workers at Warwick 
River Mennonite Church, New- 
port News, Va. The first awards 
will be made in the fall of 1984. 

David Mann, pastor of Sunny- 
slope Church, Phoenix, Ariz., be- 
gan a one-year leave of absence 
on Jan. 1. Marlin Burkholder, 
pastor of Bender Church, Pen 
Argyl, Pa., who is also taking a 
one-year leave of absence, will 
serve the Sunnyslope Church as 
interim pastor. Mann plans to 
spend the winter term at Fuller 
Theological Seminary and the 
fall term at Goshen Biblical 
Seminary. His address will be: 
19850 E. Arrow Hwy., Sp. A-14, 
Covina, CA 91724, until June 1. 
Burkholder's address will be: 828 
E. Brown St., Phoenix, AZ 
85020; (602) 997-4621. 

Tel Hai Camp, Honey Brook, 
Pa., is seeking a campdirector 
for 1984. Please forward inqui- 
ries or resumes to Tel Hai Camp 
c/oAmos Stoltzfus, Jr., RD 2, Box 
126-1, Honey Brook, PA 19344- 
or call (215) 286-5607. 

Grace Mennonite Church, 
Berlin, Ohio, held a dedication 
and open house of their new 
building the weekend of Jan. 7 
and 8. Walter Beachy, Plain City, 
Ohio, was speaker for the 
weekend. Beachy, president of 
Rosedale Bible Institute, spoke 
four times on the theme of the 
church. Grace Mennonite is a 
congregation of approximately 
185 people. They've been meeting 
in a partially completed building 
since February 1983. With the 
recently finished Sunday school 
wing, the building is now com- 
pleted. David R. Clemens is the 
pastor. 





Mennonite Board of Missions worker Mary Beyler (above, 
center) teaches English conversation at the Red Cross Nursing 
School in Kushiro, Japan. She makes her living this way, and 
also teaches beginning and advanced classes at Tottori Men- 
nonite Church twice a week and in her home. Recently Mary 
also took her turn preaching at Tottori and Tsurugadai Men- 
nonite churches. Teaching Bible classes in English as well, she 
is finding increased interest in studying the Bible and English 
together. Japanese people are eager to learn English, since 
they consider it an international language. Mary has been a 
missionary in Japan since 197k. She is from Hesston, Kan. 



,'0* 




E. M. Yost 



Memorial ser- 
vices were held 
for Bishop E. M. 
Yost, Dec. 20, 
1983, at the 
First Mennonite 
Church, Denver, 
Colo., Walter 
Friesen of- 
ficiated. Yost 
was a well- 
known evan- 
gelist and churchman, much in 
demand throughout Mennonite 
circles for 30 years (1931-1961). 
Ordained to the ministry at 
nineteen, Yost founded the Cal- 
vary Mennonite Church of 
Greensburg, Kan., which he pas- 
tored from 1931 to 1945. Yost 
then pastored the First Men- 
nonite Church in Denver from 
1945 until 1956 when he became 
the full-time overseer of the 
Rocky Mountain Mennonite Con- 
ference. Yost was also instru- 
mental in placing thousands of 
Mennonite conscientious objec- 
tors in hospitals during the 
Korean war conscription. A life- 
long concern for Christian ser- 
vice, ecumenism, and peace ed- 



Joel Kauffmann 



SET *K>R 
MIND IN AN 
ATTVTODE. OF 

PRAISE. 



THAT IS, OrASPNOTSO 
EASY WHEN YOOR 
BODY \S \N A .STATE 
or PETITION I 




ucation developed for Yost into a 
passionate dream to establish "a 
peace chapel at one of the 
crossroads of the world." That 
dream became a reality, thanks 
to his hard work and many con- 
tacts, when the Prince of Peace 
Chapel at Aspen, Colo., was dedi- 
cated in 1969. The E. M. Yost Me- 
morial Endowment Fund has 
been established for the support 
of the Prince of Peace Chapel. 
Donations to this endowment 
fund may be sent to the Men- 
nonite Board of Missions, Box 
370, Elkhart, IN 46515. 

A Loss-Grief-Growth Week- 
end will be held at Colonial 
Lodge, Denver, Pa., with Pastor 
Ray Geigley as resource person 
on Feb. 3 and 4. For information, 
contact Family Life Commission, 
Lancaster Mennonite Confer- 
ence, Salunga, PA 17538; 717) 
898-6067. 

Ruth Harnish has been named 
assistant chaplain at Maple Lawn 
Homes, Eureka, 111., by Cliff 
King, director of the home, effec- 
tive on Jan. 16, 1984. She is a 
registered nurse, having 
graduated from the LaJunta 
Mennonite School of Nursing in 
1951. A pastor's wife since 1951, 
she has been involved with her 
husband in pastorates at the 
Highway Village Mennonite 
Church, East Peoria, for 22 years 
and at the Waldo Mennonite 
Church, Flanagan, 111., for five 
years. Presently her husband, 
Robert, serves as assistant pastor 
at the Roanoke Mennonite 
Church on a half-time basis, and 
the other half-time is spent as 
chaplain at Maple Lawn Homes. 
Ruth has served as a part-time 
nurse at the Health Center for 
the past five years and has been 
on the Leadership Commission of 
the Illinois Mennonite Confer- 
ence since 1980. 
New members by baptism and 



30 



Gospel Herald 



confession of faith: Northridge 
Christian Fellowship, Spring- 
field, Ohio: William Rupert and 
Tina Hawke by confession of 
faith. Bally, Pa.:' Steve Reichert. 

Change of address: Bruce 
Yoder to 2219 Floyd Avenue, 
Richmond, VA 23220. 



BIRTHS 



Baechler, Bruce and Linda, 
Shakespeare, Ont., second 
daughter, Tiffany Marie, Dec. 11. 

Benner, Tim and Pam 
(Rehak), Telford, Pa., first child, 
Patrick Timothy, Dec. 19. 

Bishop, David and Sharon 
(Nyce), Doylestown, Pa., first 
child, Joshua David, Dec. 4. 

Dettweiler, Allan and Yvonne 
(Weber), West Montrose, Ont., 
third child, first daughter, Andra 
Christine, Dec. 4. 

Eash, Scot and Corrie 
(Wilson), Orrville, Ohio, Angela 
Rae, Dec. 11. 

Froese, David and Carol 
(Holsopple), Cheraw, Colo., third 
child, Benjamin Curtis, Sept. 8. 

Haider, John and Nancy 
(Kinsinger), Parnell, Iowa, 
second child, first daughter, Han- 
nah Rachel, Nov. 30. 

Kanagy, Art and Pat 
(Osborne), Fulton, Ohio, fourth 
child, third son, Arick Lance, Oct. 
23. 

Kanagy, John and Barbara 
(Smucker), Ephrata, Pa., third 
child, second daughter, Maria 
Smucker, Dec. 20. 

Kandel, James and Dee Dee 
Kazee), Fredericktown, Ohio, 
irst child, Benjamin Levi, Nov. 
4. 

King, David A. and Debra 
(Glick), Lancaster, Pa., second 
son, Ryan David, Sept. 22. 

Margavich, Tom and Carol 
(Wenger), Gainesville, Ga., first' 
child, Allen Thomas, Aug. 21. 

Martin, David and Peggy 
(Nafziger), Cheraw, Colo., third 
child, Steven Douglas, July 23. 

Martin, Ed and Kathy 
(Yoder), Ithaca, N.Y., second 
daughter, Jessica Tara, Nov. 26. 

Miller, Larry and Jeanie 
(Delp), Baltimore, Md., first 
child, Matthew Alan, Dec. 7. 

Miller, Sam and Vi (Bon- 
trager), Harrisonburg, Va., third 
daughter, Kristin Noelle, Dec. 12. 

Miller, Stan and Sandy (Wise), 
Elkhart, Ind., second daughter, 
Allison Kay, Dec. 16. 

Overholt, Joseph and Vicky 
(Hoeflich), Fredericktown, Ohio, 
sixth child, second daughter, 
Courtney Joy, Nov. 10. 

Payne, Frank and Ruby (Kra- 
bill), Corpus Christi, Tex., first 
child, Thomas Murray, Nov. 11. 

Wagler, Larry and Wendy 
(Mohr), Shakespeare, Ont., 
second daughter, Krystle Lind- 
say, Nov. 18. 

Walker, Kurt and Maria 
(Nafziger), Armington, 111., 
second child, first son, Matthew 
William, Dec. 5. 

Wheeler, Lee and Susan 



(Headrick), Center, Colo., first 
daughter, Mya Joylynn, Dec. 3. 

Witmer, Devon and Ray- 
monds, Goshen, Ind., fourth 
child, third daughter, Keri Ann, 
Dec. 8. 

Wyse, Edward and Marge 
(Hockman), Perkasie, Pa., second 
child, first daughter, Kelly Lynn, 
Dec. 16. 

Yoder, Cal and Lorie (Hack- 
man), Kalona, Iowa, first child, 
Tiffany Nicole, Dec. 22. 

Yoder, Paul H. and Sheryl 
(Miller), Belleville, Pa., third 
child, second son, Matthew 
Joseph, Oct. 19. 



MARRIAGES 



Dean — Cable. — Martin 
Wesley Dean, Elkhart, Ind., 
United' Methodist Church, and, 
Carma Jane Cable, Hollsopple, 
Pa., Stahl cong., by Allen L. 
Holsopple, Dec. 17. 

Fox — Chupp. — Ed Fox, 
Sarasota, Fla., and Susie Chupp, 
both of Ashton cong., by Ken 
Nauman, Nov. 19. 

Gish— Kern.— Joel S. Gish, 
Palmyra, Pa., Elizabethtown 
cong., and Ellanna E. Kern, York, 
Pa., Stonybrook cong., by 
Richard H. Frank, Oct. 29. 

Kandel — Goulding. — Glen 
Kandel, Fredericktown, Ohio, 
and Barbara Goulding, Mans- 
field, Ohio, both of Gilead cong., 
by Murray Krabill, Oct. 22. 

Leyden — Boshart. — Jeffery 
Allen Leyden and Marketta Kay 
Boshart, both of Washington, 
Iowa, Bethel cong., by Oliver 
Yutzy, Dec. 17. 

Stiverson — Kanagy. — David 
Stiverson, Marion, Ohio, Chris- 
tian Center, and Carolyn 
Kanagy, Mt. Gilead, Ohio, Gilead 
cong., by John Watson and Mur- 
ray Krabill, Sept. 11. 

Stoltzfus — Bixler. — Barry 
Stoltzfus and Ingrid Bixler, both 
from Telford, Pa., Salford cong., 
by William Hillegonos and Elvin 
R. Stoltzfus, father of the groom, 
Dec. 17. 

Swantz — Litwiller. — Rod- 
ney Dean Swantz, Kalona, Iowa, 
Lower Deer Creek cong., and 
Beth Annette Litwiller, Well- 
man, Iowa, West Union cong., by 
Mervin Birky, Nov. 26. 

Van Pelt — Zimmerman. 
Perry Van Pelt, Danville, Ohio, 
Midway cong., and Mary Ann 
Zimmerman, Nappanee, Ind., 
Fairview cong by Carl Good and 
Murray Krabill, Nov. 27. 

Williams — Dunagan. — Neal 
Williams, Sarasota, Fla., Ashton 
cong., and Julie Dunagan, Ashton 
cong., by Ken Nauman, Dec. 10. 



OBITUARIES 



Helmuth, William M., son of 

Mose and Minnie (Hochstetler) 
Helmuth, was born at Bremen, 
Ind., July 8, 1926; died of a heart 



attack at Indianapolis, Ind., Dec. 
2, 1983; aged 57 y. On Aug. 12, 
1950, he was married to Rose- 
mond Boyer, who survives. 
Also surviving are one son (Clif- 
ford), 4 daughters (Marge Mast, 
Betty Stauffer, Barbara Mast, 
and Lisa Helmuth), 4 sisters 
(Kathrine Helmuth, Mary 
Chaplin, Clara Helmuth, and 
Esther Stutzman), 4 brothers 
(Levi, Henry, Edwin, and Eli), 
and one half brother (Walter). He 
was preceded in death by one 
sister. He was a member of Wa- 
terford Mennonite Church. 
Funeral services were held at 
Yoder-Culp Funeral Home, Dec. 
5, in charge of Elno Steiner and 
Del Glick; interment in Elkhart 
Prairie Cemetery. 

Hostetler, Frederick, son of 
Jacob and Lydia (Miller) 
Hostetler, was born at Exeland, 
Wis., Jan. 14, 1911; died of 
congestive heart failure at 
University Hospital, Edmonton, 
Alta., Oct. 24, 1983; aged 72 y. On 
Mar. 6, 1940, he was married to 
Ada Mae Lauber, who survives. 
Also surviving are 7 children 
(Keith, Iris— Mrs. Orval 
Bowman, Glen, Mavis — Mrs. 
Roger Oslund, Carol, Marian- 
Mrs. Curtis Roth, and Lowell), 8 
grandchildren, 2 sisters (Mrs. 
Fannie Stoll and Mrs. Celesta 
Byers), and 2 brothers (Ed and 
Amos). He was preceded in death 
by one brother (Oscar). He was a 
member of Salem Mennonite 
Church, where funeral services 
were held on Oct. 29, in charge of 
Harold Boettger and Carl 
Hansen; interment in the church 
cemetery. 

Mast, Rebecca B., daughter 
of Daniel and Elizabeth (Beiler) 
Smoker, was born in Lancaster 
Co., Pa., Nov. 1, 1887; died at Tel . 
Hai Retirement Community, 
Dec. 11, 1983; aged 96 y. On Dec. 
20, 1910, she was married to Levi 
Mast, who died on June 8, 1981. 
Surviving are one daughter (Ann 
M.— Mrs. Peter S. Walker), one 
son (Daniel L.), 5 grandchildren, 
8 great-grandchildren, and one 
sister (Gertrude — Mrs. Christ 
King). One son (Milton) died in 
infancy. She was a member of 
Maple Grove Mennonite Church, 
where funeral services were held 
on Dec. 15, in charge of Herman 
Glick and William Davies; inter- 
ment in Maple Grove Cemetery. 

Oesch, Mary Ann, daughter 
of Jacob and Agnes Schwartzen- 
truber, was born in Huron 
County, July 31, 1908; died at 
South Huron Hospital, Dec. 9, 
1983; aged 75 y. On Mar. 5, 1929, 
she was married to Edmund 
Oesch, who survives. Also surviv- 
ing are one son (Elmer), 4 
daughters (Dorothy, Gladys — 
Mrs. Ivan Bechler, Marg— Mrs. 
Ray Gautreau, and Linda— Mrs. 
Ross Fisher), 13 grandchildren, 
and one great-grandchild. She 
was preceded in death by one 
daughter (Agnes). She was a 
member of Blake Mennonite 
Church. Funeral services were 
held at Zurich Mennonite 
Church, Dec. 11, in charge of 
Clayton Kuepfer; interment in 
Blake Mennonite Cemetery. 

Weidman, Fannie B., 



daughter of Henry B. and Annie j 
H. (Brubaker) Weidman, was | 
born at Reamstown, Pa., July 14, I 
1898; died at Ephrata, Pa., Dec. 
14, 1983; aged 85 y. Surviving is 
one sister (Alma B. Weidman). 
She was a member of Ephrata | 
Mennonite Church, where 
funeral services were held on > 
Dec. 17, in charge of Wilbert | 
Lind, J. Elvin Martin, and Noah ! 
G. Good; interment in Mellinger's j 
Cemetery. 

Yoder, Edna H., daughter of 
Menno and Minnie (Yoder) 
Hershberger, was born at 
Grantsville, Md., Apr. 6, 1919; 
died of heart failure at Elkhart S 
(Ind.) General Hospital, Dec. 13, 
1983; aged 64 y. On June 15, 1946, 
she was married to Melvin Yoder, 
who died on Jan. 27, 1981. Surviv- 
ing are 3 sons (Daryl, Richard, I 
and Byron Yoder), one daughter! 
(Judy— Mrs. Leonard Bontrager), 
one brother (Alvin Hershberger), 
and 3 sisters (Ruth— Mrs. Simon 
Tice, Lela— Mrs. Phillip Bender, 
and Mrs. Grace Roberts). She 
was a member of North Main! 
Street Mennonite Church, where 
funeral services were held on; 
Dec. 16, in charge of John C. \ 
King; interment in Union Center) 
Cemetery. 

Yoder, Raymond Omer, son| 
of Fred A. and Emma (Miller) 
Yoder, was born at Berlin, Ohio,! 
May 6, 1909; died of a heart at- 
tack at Canton, Ohio, Dec. 14,1 
1983; aged 74 y. In 1938, he was| 
married to Lorene Lehman, who 
survives. Also surviving are one) 
son (Earle Yoder), 2 daughters 
(Carol Swartzentruber and 
Audrey Croal), one brother (Or-| 
ville Yoder), and 2 sisters (Esther| 
Linder and Ruth Nyce). He was a| 
member of Beech Mennonite 
Church, where funeral services} 
were held on Dec. 18, in charge of I 
Paul D. Brunner; interment in 
Beech Church Cemetery. 

Correction: In the Dec. 6 issue 
of Gospel Herald the obituary ofl 
Carrie M. Slaubaugh should have; 
read Carrie M. Yoder. The correct! 
date of the funeral was Nov. 11, 
not Nov. 7. 



CALENDAR 



New York State Fellowship delegate 
assembly, Syracuse, N.Y., Jan. 14 

MCC annual meeting. British Columbia, 
Jan. 26-27 

Mennonite Board of Education Board of Di- 
rectors, Feb. 3-4 

Mennonite Publication Board, Sarasota, 
Fla., Feb. 3-4 

Comite Administrativo, Feb. 9-11 

Afro-American Mennonite Association Ex- 
ecutive Board, Inglewood, Calif., Feb. 10- 
11 

Mennonite Board of Missions Board of Di- 
rectors, Elkhart, Ind., Feb. 23-25 

Council on Faith, Life, and Strategy, 
Laurelville, Pa., Feb. 26-29 

Conversations on Faith, Laurelville, Pa., 
Feb. 27-29 



CREDITS 

Cover photo bv Kenneth Murray; pp. 20, 24. 
27; by Jim King. p. 26 by D. Michael 
Hostetler; p. 28 by Willis Horst. 



January 10, 1984 



31 



ITEMS AND COMMENTS 



Seat belts save lives, says Safety 
Council 

"At least 14,000 persons could be 
saved each year if everyone wore their 
safety belts in motor vehicles," states a 
release from the U.S. National Safety 
Council. Seat belts, smoke detectors, 

j drinking and driving, and proper winter 
clothing are four emphases suggested 
for this year's sixth annual observance 
of National Safety Sabbath, Feb. 10-14, 

, 1984. 



Evangelicals seek broad 'pro-life' 
agenda 

The 5,000-member Evangelicals for 
Social Action has moved its national of- 
fices to the nation's capital in a new 
drive to organize evangelicals around a 
broad "pro-life" agenda, including op- 
position to nuclear arms and abortion. 
Ron Sider, president of the organiza- 
tion, said the Washington base would 
enhance the organization's efforts to 
forge coalitions with other religious 
groups and "a new biblical vision for 
justice ... We believe thousands of 
evangelicals across the country want 
this." 

Describing its agenda, ESA spokes- 
person Sharon Anderson said: "We take 
a pro-life stand on seven issues— peace 
I and disarmament, rights of the unborn, 
j sacredness of the family, the disparity 
j between wealth and poverty, race and 
sex discrimination, human rights, and 
the environment." She added that ESA 
has liberal and conservative members, 
• and expects to increase its membership 
by at least 2,500 in the following year. 



ALC's Preus terms new lectionary 
'unfaithful translation' 

Calling it "an unfaithful translation," 
the presiding bishop of the American 
Lutheran Church has expressed deep 
disappointment with the National 
Council of Churches' inclusive language 
lectionary. In a letter to ALC clergy, 
David W. Preus said he will ask the 
ALC church council to urge ALC con- 
gregations not to use the new lectionary. 

"While the ALC is not an NCC mem- 
ber and has not been a participant in the 
lectionary work, many of us were hope- 
ful that a reworking of the texts would 
provide a useful congregational 
resource," Bishop Preus wrote. "I am 
deeply disappointed in the results." The 
chief difficulty, he said, "is that the 
revised texts have many mistransla- 
tions. They are paraphrases. Inclusive- 
tiess sits in judgment on the biblical 
texts, and the result is an unfaithful 
translation." 



Falwell tells Israelis their stock is go- 
ing up 

"Israel's stock is going up in conserva- 
tive Christian circles," Moral Majority 
leader Jerry Falwell told a press con- 
ference of Israeli journalists in 
Jerusalem. And within five years, it will 
be impossible for an official to be elected 
in the U.S. if he doesn't support Israel, 
he said. Mr. Falwell was in Jerusalem 
for the Moral Majority's fifth national 
convention— the first held outside the 
United States. He said that the Chris- 
tian group chose to have their conven- 
tion in Jerusalem as an expression of 
support for the state of Israel. 
^ Along with support of the Jewish 
State, Mr. Falwell said his organization 
opposed abortion, favored the tradi- 
tional family, endorsed a strong defense 
posture in the United States, and op- 
posed drugs and pornography. He said 
the group was supported by 6.5 million 
people. Mr. Falwell said that although 
he is a strong supporter of President 
Reagan, he felt that any presidential 
pressure on Israel to make concessions 
on the Israeli-controlled West Bank was 
a "mistake." 



Mail order minister gets nine-year 
term 

A pastor of the mail-order Universal 
Life Church has been sentenced to nine 
years in prison for fraudulently claim- 
ing more than $200,000 in charitable 
contributions in preparing tax returns 
for other persons. Assistant U.S. Atty. 
George O'Connell said the defendant, 
William R. Richardson, had described 
himself as a doctor of divinity with the 
Universal Life Church, the leader of a 
25-member congregation. Federal 
prosecutors said he falsely claimed 50 
percent of a taxpayer's adjusted gross 
income as a charitable contribution and 
then split the refund check with the tax- 
payers after preparing their tax returns 
for a fee. Mr. O'Connell said he had pre- 
pared such claims for more than 250 
clients, and claimed refunds totaling an 
estimated $600,000. 



Study says black theology has slight 
impact on the black church 

A study of U.S. black denominations 
indicates that two out of three black 
clergy place importance on having black 
people depicted in Sunday school litera- 
ture and on preaching sermons using 
the terminology and concepts of black 
pride. But two out of three pastors also 
said they have not been influenced by 
figures in black liberation theology such 
as James Cone, DeOtis Roberts, and 
Major Jones. Only in the more liberal 
black churches was an impact acknowl- 
edged from these authors, whose writ- 
ings—like those of Latin American 



liberation theologians— use social condi- 
tions as a starting point rather than 
Scripture. 

Aimed at locating the level of "black 
consciousness" in the black churches, 
the survey found a lower degree than 
expected. The interviews with 1,894 
clergy also showed that only slightly 
more than half (55 percent) felt their 
ministry "essentially different" because 
they were in a black denomination. 



Year of Bible called unconstitutional 

President Reagan's proclamation of 
1983 as the Year of the Bible improperly 
recognizes Christianity "as the official 
religion of the United States," an 
American Civil Liberties Union (ACLU) 
attorney contended in Los Angeles. 
Lawyer Gilbert Gaynor made the asser- 
tion in federal district court in asking 
that the presidential proclamation and 
the congressional resolution that 
inspired it be declared unconstitutional. 
He was representing 16 plaintiffs, 
including Christians and secular hu- 
manists, who objected to the proclama- 
tion. Mr. Gaynor noted that the resolu- 
tion called the Bible the "Word of God," 
and said that the beliefs of Christianity 
are "true." He asserted that "it's a sub 
rosa way of saying Christianity is the 
official religion of the United States." 



Murderer, embezzler study for the 
ministry 

A man who murdered his mother and 
a bank manager who embezzled more 
than $200,000 are on their way to be- 
coming ministers of the Church'of Scot- 
land. Their stories are a parable of the 
grace of the gospel, church spokesmen 
say. 

The story of the murderer, James 
Nelson, was revealed in an exclusive 
newspaper interview recently and later 
he and his wife attended a press con- 
ference, called by the Church of Scot- 
land^ Mr. Nelson was accepted as a 
candidate for the ministry four years 
ago and has taken his divinity degree at 
St. Andrew's University where he met 
Georgina Roden, an honors graduate in 
Hebrew and biblical studies whom he 
married in October. 

The attention focused on the case 
brought to light another ex-convict 
studying for the ministry. He is Iain 
MacDonald, former manager of the 
Clydesdale Bank branch at Newmains, 
Lanarkshire, who is now in his final 
year at New College, Edinburgh 
University, where he has been studying 
since his release from prison in August 
1981. He said: "I would like to rebuild in 
some way a life which has to a certain 
extent been destroyed— and that's the 
message of the Christian gospel as much 
as anything else." 



EDITORIAL 



NEWSPAPER 



390200 51H 
WBNNONJTB BIBLICAL SEMINARY 
3003 HENHAM AVF 
ELKHART IN 46517 



Form and reform 



Having reassured ourselves last week that belief in 
the Lord Jesus Christ is the most valid response to the 
vexations of our time, we are not home free. There is yet 
the problem of how the people of God shall respond to 
the issues that face us. One of the ongoing difficulties 
for the church is to agree on matters of strategy. 

This is because living the Christian life and working in 
the church are activities on the order of how one person 
described marriage: living in a house which is in a state 
of continuous uproar due to a continuous process of 
remodeling. To put it another way: Paul D. Hanson has 
discovered a dialectic in the Old Testament based on the 
tension between form and reform. 

The Israelite movement, he observes in The Diversity 
of Scripture, appeared as a faith in God who is 
"confessed to be active, creatively and redemptively, in 
the movement of time." In contrast was the Egyptian re- 
ligion and most others of that time which were "dedi- 
cated to the preservation of eternal form, or in modern 
parlance . . . devoted to order and security" (p. 20). The 
Exodus was in response to a perceived call from God to 
move, to change, and the result was a whole new set of 
relationships. The poor, downtrodden Israelites had 
risen up in the name of their God and left the country. It 
seems that such a thing would never have occurred to 
the worshipers in the other static religions. 

But as Hanson observes, the time came when Israel 
felt the need of form. The Philistines were pressing 
them and the leaders supplied by their informal tribal 
league lacked the authority for what was considered a 
proper response. So they called for a king. But the 
kingship, as the biblical record shows, was not exactly a 
happy experience for Israel. Like North American 
politicians who are presumably elected to serve the 
people, kings served themselves and preyed on the 
people. So the prophets came with a vision for reform 
and the conflict between form and reform has been with 
us ever since. 

Though his development of the idea is unique, 
Hanson's observation about the conflict between form 
and reform is not new. But it is helpful because it sheds 
light on the dilemma of strategy. Where are we in the 
form/reform cycle and which are we called upon to un- 
dertake today? Is the church more in need of stability or 
change? It depends on who you talk to. 

Some, it seems, consider almost any change as "drift" 
or unfaithfulness while others are continually im- 
patient. Change there must be, for life is dynamic and to 
fail to change is to die. But when people press for change 
of our cherished traditions, we may be threatened be- 
cause we do not realize how recently they were innova- 
tions. For example, four-part a cappella singing is the 
form I grew up with in the Mennonite Church and what 



I prefer. But in recent years many have not been satis- 
fied with a cappella singing alone in public worship and 
probably a majority of Mennonite meetinghouses 
include instruments for accompaniment. This change— 
the introduction of instruments for use with the sing- 
ing—has troubled some of us. It seems like abandoning a 
fine old Mennonite tradition. 

I discovered recently that in the Conestoga Church at 
Morgantown, Pa., the Amish Mennonite congregation I 
first attended as a child, four-part singing was not as old 
as I might have imagined. According to a history of the 
congregation, this came in around 1900 and was picked 
up (typically) by the young people who learned it from 
the Methodists. The introduction was not without in- 
cident and for a time the deacon considered it his 
responsibility to monitor the singing and after the ser- 
vice to challenge the young men who sang in parts. One 
person remembered "that they were admonished to 
make a confession before the congregation for joining in 
this 'sinful act' " (As Long as Wood Grows and Water 
Flows, by J. Lemar and Lois Ann Mast, p. 83). 

Similar stories could be told about other changes in 
strategy throughout the history of the church. Many of 
us have heard stories about Mennonite opposition to the 
Sunday school when it was a new thing. Now that the 
Sunday school has been with us long enough to be 
considered by some aged and shopworn, it is difficult to 
think of it as a threatening institution. Conceivably 
some of the dire predictions of the opponents have come 
to pass. But I, for one, would not have wished to grow up 
without Sunday school experience or some reasonable 
alternative. 

The problem with all institutionalized forms is that 
they develop lives of their own. People become 
comfortable with them and/or persons working in them 
begin to depend too heavily on them. Like the king of Is- 
rael, they may become oppressors instead of deliverers. 
When this happens it is time for reform. But this will be 
controversial and may even be tragic. If an institution 
which has served as liberator becomes an oppressor, this 
is indeed troublesome. 

Typically, the call to change does not come clearly and 
certainly is not heard similarly by all. This accounts in 
part for the diversity of response. How can we tell which 
is the will of the Lord in our situation? From the time of 
the Exodus the biblical faith has held that God is on the 
side of the poor and the oppressed and against the 
privileged and the powerful. 

So, do we need more structures or forms to serve the 
poor or the oppressed? Let us form them. Have the 
structures become oppressive? If so, they need to be 
changed. It's as simple as that. But that, we know, is not 
really simple.— Daniel Hertzler 



f I January 17, 1984 

Gospel Herald 




"Chris t Washing Peter 's Feet " by Ford Madox Bro wn 



My best foot forward 



by Audrey Hanlon 



It was my first foot-washing service. The ordinance 
was as foreign to me as when I had to drape a shawl over 
my hair in a Greek Orthodox church in Athens or when I 
had to remove my shoes before seeing the jade Buddha 
in Bangkok. I felt uneasy at this particular service be- 
cause it was something my own congregation observed 
and I was now brought up to the point of accepting or re- 
jecting the strange practice. 

"How can foot washing be a ministry?" my reserved 



New England-Baptist background argued within. 
"Besides, these are privately my feet. And, why the hug- 
ging and praying together?" my collection of diatribes 
continued. 

At the foot washing, the men were separated from the 
women, but I could hear my husband talking with 
another man behind a screen. I wondered if he was let- 
ting someone wash his one free foot. With a broken 
ankle in a cast at least he had a legitimate excuse for 



34 



Gospel Herald 



"just observing." 

After the service, as he swung out to the car beside me 
on his crutches he told me with an ecstatic grin, "Three 
men washed my foot!" (Not bad for a military man in a 
Mennonite church.) His acceptance and joy also told me 
my days were numbered before we both incorporated 
this Mennonite practice into our lives. 

A few months later when the second attempt at foot 
washing came along, I joined the women behind the 
screen once again, sitting closer to the buckets this time. 
Betty, another new Mennonite from our home Bible 
study group, asked to wash my feet. As we washed each 
other's feet, just as seeing is believing, I knew the mean- 
ing of the ordinance — it demonstrated love. 

Content with having settled the matter, I withdrew 
from foot-washing services for a couple of years— espe- 
cially when I heard that some of the husbands and wives 
had asked permission to wash each other's feet at our 
contemporary Hopewell Church. 

"That kind of stuff is for home," I mused, not thinking 
of the arbitrary obligation I was putting the others 
under. It seems that when I am bound by my own 
opinions, thoughts, "rights," or habits, in any area of my 
life, I cannot do God's will in that area. I cannot hear 
and obey the nudges of the Spirit when my own habits 
and opinions are so strong. The Lord helped me to over- 
come this by repeatedly bringing to my mind a phrase 
I'd heard somewhere, "Be a friend of grace, an enemy of 
legalism." 

One Thursday evening I visited a Bible study group, 
where they held a foot-washing service right in the liv- 
ing room. The pastor and his wife came to offer instruc- 
tion, which helped my uneasiness, but I was stuck. To 
make matters worse, my husband was flying the com- 
pany jet somewhere between Chicago and home. Fear of 
what was going to happen at this co-ed foot washing rose 
up like a roadblock again. 

"Just safely observe," I told myself. I felt safe next to 
my friend, Esther, a true-blooded Mennonite by lineage. 
After Esther and I washed each other's feet, 
brotherhood, the first step of foot washing listed in the 
Mennonite Confession of Faith booklet, became a solid 
reality as fear loosened its grip. 

Business meetings and foot-washing services always 
draw the least attendance at our church. To help over- 
come this, Merle Stoltzfus, our pastor, invited the youth 
group to conduct the next foot-washing service for the 
congregation. (A coy way of avoiding New England 
pride, Dutch conservatism, Mennon-itis, and other 
hang-ups we older folk have to work through.) 

The youth began the foot-washing service with wor- 
ship songs accompanied by three of their guitar players. 
One of the young men read John 13:1-20, followed by 
another young man who prayed, and then by an elder 
who prayed, thanking the Lord that there is "no cross- 
generation gap in him." 

Merle, in explaining the custom to the congregation, 
said that in Bible times water was kept inside a door for 
the servants to wash the guests' feet. "If you wanted a 
friend to know you were elated to see him, as host you 
would wash his feet yourself. It was the utmost gesture 



Audrey Hanlon is a member of Hopewell Mennonite Church, 
Elverson, Pa. 



of affection Jesus showed to his disciples," he continued. 
"By allowing someone to wash your feet tonight you are 
extending this ministry. You are willing to receive 
ministry as well as be a servant." 

Since it was our first time to all stay together as a con- 
gregation for a foot washing, it was suggested we start 
with someone we can really confide in such as a husband 
or wife or a close friend. After washing each other's feet 
we were to take time to pray with each other, encourage, 
exhort, and bless each other with an affirming 
experience. If no one washed your feet and you wanted 
someone to do it, you could sit in a chair by a bucket and 
someone would come over. It was also okay to move the 
bucket to a corner for privacy — whatever was 
comfortable. 

We began the actual foot-washing part of the service 
with five minutes of mingling. After mingling (I once 
again observed), I remembered back twelve years ago 
when I stood in a room in Jerusalem, where Jesus might 
have washed his disciples' feet while someone read the 
same words of Scripture we had just heard. The Lord 
had spoken softly to my heart saying, "You do not 
realize now what you are doing, but later you will under- 
stand." Through my Mennonite church family I am be- 
ginning to understand. 

Watching the congregation minister to each other I 
saw old-time Mennonites washing the feet of novice 
Mennonites, a father and mother ministering to their 
grown son, tears streaming down the son's face as they 
knelt praying for him after washing his feet. 

My imagination showed me Jesus sitting down with 
the children, as a young brother and sister washed each 
other's feet while a towheaded toddler in pink pajamas 
hung onto the side of the bucket. I could imagine Jesus 
smiling as he held the toddler on his lap. I could see his 
look of love as husbands and wives tenderly ministered 
to each other and then embraced over the bucket, openly 
demonstrating the creativity of love in a Christ-centered 
marriage. 

Somehow I knew that this was God's family and he 
was walking among the buckets ministering to all, even 
to those of us who were "just observing." 

It was Oswald Chambers who wrote, "The paralysis of 
refusing to act leaves a man exactly where he was 
before; when once he acts, he is never the same." 

With my best foot forward I've decided to act . . . 
regardless. ^ 



GOSPEL HERALD Volume 77 Number 3 

Editor: Daniel Hertzler News Editor: Richard A. Kauffman 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905) and Herald of Truth (1864). The Gospel Herald is a 
religious periodical published weekly for the Mennonite Church by the Men- 
nonite Publishing House, 616 Walnut Avenue, Scottdale, Pa. Subscription 
price (in U.S. dollars): $18.50 per year, three years for $50.75. For Every 
Home Plan: $14.50 per year mailed to individual addresses. Eighty Percent 
Plan: $16.00 per year to individual addresses. Gospel Herald will Be sent by 
air mail upon request to overseas addresses. Write to Customer Service for 
current rates. Change of address should be requested six weeks in advance. 
Send all material for publication to Gospel Herald, Scottdale, Pa. 
15683. Second-class postage paid at Scottdale, Pa. 15683. Litho- 
graphed in United States. Copyright c 1984 by Mennonite Publishing House. 
Canadian subscriptions: Second-class postage paid at Kitchener, Ont. Regis- 
tration No. 9460. 



January 17, 1984 



35 



Now about praying 

by Lauren King 



I wonder about praying. Could we be going at it the 
wrong way? I hear about "wrestling" with God. "Prayer 
is battle, not prattle— conflict, not mere conversation. 
We wrestle not against flesh and blood, Paul says." I see 
statements that we will get no answers to our prayers 
unless they are precise and detailed. I know of persons 
who have prayer lists on which they check off 
"answers." 

I am told that if I have faith I can claim anything I 
want, and get it. In the mail I received an offer of a cross 
which has been prayed over, and if worn will guarantee 
me health and wealth and every "good" thing. And I 
can't help wondering about all this. 

It all seems to me to involve a questionable idea of 
God and of our relation to him. Take that quotation 
above about wrestling not against flesh and blood when 
we pray. I had thought Paul was talking there about evil 
forces, not about God. We are told that prayer is "bat- 
tle," "conflict." Prayer is not "conversation." I had 
thought that prayer is talking with God. And there is 
this wrestling with God in prayer. What kind of God is 
this that we have conflict with him, wrestle with him, 
and don't talk with him? And I suspect that, less overtly, 
a good deal of the prayer of all of us is infused with this 
same suspicion that God is a reluctant giver of blessings, 
one who has to be begged, wheedled, nagged, arm- 
twisted until finally he gives in. 

Is this reluctance of God's because it is good for us to 
beg? Or are we really secretly suspicious of God? I had 
supposed that his love had been demonstrated as beyond 
anything we can imagine, beyond anything we are 
capable of. Why, then, must we wrestle with him? Why 
is dealing with him not conversation but conflict? Is it so 
with a loved and trusted human father? We sit down and 
talk with our fathers; we plan together what is to be 
done, what is best in the situation. And we cannot deal 
with God in the same loving relationship? 

And when we do approach God to twist his arm, how 
do we ask? We are urged to be precise and detailed: 
"Lord, you know Johnny needs new shoes, and Sue must 
have a coat, there's a leak by the chimney, and the 
furnace needs new coils. I've had a nagging headache for 
two days now, and Jim has a nasty cough. So now we've 
got to have $345 right away. Please give Jim some 
overtime, and heal my headache and Jim's cough. 
Please, please. Amen." 

It's a sort of heavenly briefing approach. As if God 
hasn't been around for a while and doesn't know what's 
going on. We can't trust his knowledge and wisdom. I 
had thought that it would be difficult indeed to find any- 

Lauren King is retired from teaching English at Malone College, 
Canton, Ohio. He is a member of the Society of Friends. 




"Wheat and Grain: Emblem of Death and Resurrection " by G. 
Nonnenmacher 



thing that God doesn't know or understand— far better 
than we. 

Also with the precise and detailed praying we often 
keep lists, so that we can keep count of our "answers to 
prayer." If things happen as we want, we have an 
"answer." If not, then we must wrestle some more. If fi- 
nally not, then we have had no answer. So we think and 
talk. And some accuse us of lacking in faith: if we had 
enough or the right faith, we would get everything we 
want. 

Now this looks to me a good deal like making God a 
heavenly errand boy, like manipulating God. We speak 
of what we want, what we need, what we are asking for, 
what we have persuaded God to give us. And if we get 
good at it, we can get almost anything we want. What 
God wants seems not to be central, nor important. That 
he in his infinite love and wisdom should desire some- 
thing other than we want is to us almost unimaginable, 
hardly of first importance. 

I had thought that he is high and lifted up, and that 



36 



Gospel Herald 



we pray— apparently unthinking, I suspect— "Thy will 
be done in earth as in heaven." I had even supposed that 
his will, though perhaps far different from our wants, 
would be wonderfully the best for us; that what he does, 
however different from our wants, is truly an answer. 

Thinking mistakenly. Obviously I have done a good 
bit of wondering about our prayers. I suspect that we 
are thinking mistakenly about prayer. Some incidents in 
the Bible seem to confirm my suspicions. There is Jacob, 
for instance. We are told that he wrestled with the angel 
of the Lord. But was his trouble with God or with 
himself? It had something to do with his confessing his 
name, which in that culture was to confess his 
character — not a lovely one. His wrestling therefore was 
really with himself, with his unwillingness to make 
himself capable of receiving the blessing which God was 
waiting to give him. Paul, too, kept trying to persuade 
God to remove that thorn in the flesh. But finally he ac- 
cepted God's answer of a weakness in which he would be 
strong, but in God— a condition which he realized was 
God's best for him. 

Jesus too struggled in Gethsemane, naturally ap- 
palled at the fearful suffering which he faced. Yet in the 
end he too could pray, "Not my will, but thine." Now it 
will be observed that in each case the end was a simple 
reliance upon the love and wisdom of God. The struggle, 
the wrestling was not with God; it was with the 



wrestlers themselves. Each one came at last within 
himself to a submission to the will of God as his answer. 

As a result of my questioning about praying, I have 
come to try a different approach, different in attitude 
and in results. As I had done before, in my praying I still 
bring all my usual and unusual concerns to God and tell 
him about them, often in detail, and what I would like to 
have happen. This is not for his information nor to 
persuade him to my desires. It is for my benefit, I think, 
to express my feelings. More and more now, though, I 
find myself saying, "Father, you know more about this 
and my hopes than I do. And I know your love and 
concern is more than mine." 

Then I simply put it in his hands. I do not wrestle, try 
to pump up my faith to "claim" the answer, try to twist 
my Father's arm. My attitude is that I can rest in his 
power and wisdom and love. From eternity he has 
known of my whole life and my present situation and 
my praying, from eternity loved me and the one for 
whom I pray, from eternity been almighty. He is my 
Father; I love and trust him. He will do what is best. 

Now whatever comes, is acceptable to me. It may not 
be what I had preferred. It may be. That does not mat- 
ter. I will not keep tabs on my Father, nor boast of what 
I have got from him. What he does is what he wills, it is 
his best, he will not do less. I am content, at peace, joyful 
in him, full of gratitude and praise for him, for his love 
and goodness. ^ 



READERS SAY 



David A. Shank, Ivory Coast. One 
can be grateful for the article "Whither 
the Anabaptist Vision?" (Gospel Herald, 
Nov. 22) in that it helpfully gives the 
non-historian a brief summary of the 
results of revisionist scholarship con- 
cerning the Anabaptist movement of 
the 16th century. However, as the title 
suggests, the author moves well beyond 
the question of new historical percep- 
tions by indicating that the latter 
therefore require also a revision of "The 
Anabaptist Vision" as characterized 
forty years ago. Thus he insists, "One 
can no longer focus on one vision to be 
recovered and preserved." Indeed, he 
calls for a new vision— "a progressive 
outlook . . . which accepts change, ambi- 
guity, and pluralism." It is at this point 
that the article is very much less help- 
ful. 

Unhelpful, because it does not remind 
us that the 40-year-old vision which the 
author feels must be revised was: the 
Christian life as being discipled to 
Christ, the church as being a 
brotherhood of disciples, and both being 
oriented by an ethic of love and 
nonresistance. Unhelpful, because it 
does not show why a recognition of 



change, ambiguity, and pluralism would 
and should call for a shift from disciple- 
ship, brotherhood, and love and 
nonresistance. Neither does it suggest 
what that shift might be, nor what 
other elements within the tradition 
ought to be taken seriously for refocus- 
ing of vision. 

If there is indeed a need to recognize a 
need for change, ambiguity, and plu- 
ralism in expressions of discipleship, 
brotherhood, and love and nonresis- 
tance, it is not that evident that there 
was a need to shift from that threefold 
vision, as if it were backwardlooking 
and not progressive— present- and fu- 
ture-oriented to Christ and the kingdom 
he lived and proclaimed. 

Many were aware thirty years ago 
that the Mennonite Church did not at 
that time fulfill that threefold vision, 
but thought this nevertheless to be a 
framework — not absolute, but crucial — 
within which a progressive auto- 
criticism could happen. That it does not 
always so function effectively is still one 
of the facts of Mennonite life. But this 
probably has less to do with the heroic 
character of that vision than with the 
fact that today the North American 
Mennonite Church is in the mainstream 
of the national ethos, as one could well 



sense at Bethlehem 83. What is also new 
is that another generation of historians 
and theologians openly call for a revi- 
sion of that crucial framework. 

To do so without giving clarity to a 
threefold vision of faithfulness would — 
for this reader — unintentionally give 
comfort and justification to the percep- 
tion of the Christian life as self-fulfill- 
ment, undercut the correctives required 
for the institutions of the church (see R. 
Kauffman's editorial of Nov. 8), and 
promote a pragmatic ethic congenial to 
the other two. For that is the way the 
downstream current flows. And there is 
in fact something heroic about going 
upstream against the current. 



Gail Manickan, Salt Lake City, 
Utah. I'd like to thank you for the ex- 
cellent article "The Castle or the 
Meadow?" (Dec. 6). It struck home as I 
struggle to fit it in another denomina- 
tion far away from home and family. 
It's hard not to judge, thinking I have 
the inside track on the right theology. 
I've been challenged to define my values 
more clearly and to act on them instead 
of giving them so much lip service. 
Thanks again for the article and the 
work you and your staff do. 



January 17, 1984 



37 



Before you visit the air force 



Dear Son, 

You have been on my mind for several days and 
nights, as I ponder and pray how best to guide you in the 
new things you are beginning to face at age 15. This 
morning I awoke in quietness with my answer from 
God. Dawn has not yet come and all are asleep, while the 
autumn wind tugs at the plastic storm shield over the 
window. I will write you a letter. 

Yesterday, as a freshman in our public high school, 
you needed to submit your choices for Spring Activity 
Week. You chose one day of racquetball, one day in New 
York City, one day of computers and video games, and a 
free trip to Dover Air Force Base, where the government 
will give you lunch. 

The high school requests approval of your choices, and 
I thoughtfully and prayerfully gave you my signature. 
But the trip to the air force base is still on my mind. 

I know you will be fascinated by what you see. The 
activity week booklet says you will see the "world's 
largest aircraft" and dog team demonstrations, receive a 
tour of the base, an education office briefing, a tour of 
individual shops, and have a chance to offer your ideas. I 
imagine the free lunch will be impressive, compared to 
normal cafeteria fare. 

Son, you have had a long love affair with air and space 
craft. In the preteen years you poured creativity into in- 
numerable models of plastic and balsa wood. You added 
intricate details of gold and silver, garnishing mass- 
produced kits with love. Even now, your masterpieces 
stand proudly but dustily on your bureau, as you rise to 
the challenges of high school. You could tell me, I know, 
the names of fighter craft used on both sides of World 
War II. (When I went to a Mennonite school, we skipped 
the wars.) 

You have also spent countless hours designing and 
drawing jets and craft of the twenty-first century; you 
taught yourself line, perspective, and movement, and I 
admired your beautiful drawings. You listened patiently 
when I said, "They're beautiful— but I think of the 
mothers and babies being killed by the bombs." 

"Aw, Mother," you sighed, "I know that. These are 
just pictures." You gave me the same respect I gave you. 

When you were 13, I bought Cornelia Lehn's book 
Peace Be with You, and began to read aloud to you and 
your younger brother. We were too slow for you, so you 
took the book to your room and finished it in an hour. I 
believe you were moved by the stories of men and 
women of faith who risked everything to stay true to the 
Lord of peace. God has given you a keen mind and deep 
perceptions. 

Once I saw that you wrote on a form, "I would like to 
use my art to serve the church." I was glad, but I wonder 
what can come of that desire; we don't build cathe- 
drals — we hardly even believe in them! 



The gifted program of the public junior high school 
took you into computers, and now you want to design 
video games. You were one of the first players in our 
shopping mall to outwit the unbeatable "Dragon's Lair." 
Your father and I give you opportunities to play these 
games, while we try to keep you from becoming 
"hooked." Some that you play feature fighters and 
bombs. There is something satisfying about the flashes 
and bangs, I agree — if you can forget they are bringers 
of death, in real life. We try to teach you to love life, not 
death. 

But I wonder if your parents will be a match for the 
recruiters and public relations department of the air 
force. They will offer you what we are hard-pressed to 
give you — opportunity. 

Some of our friends may feel we should have kept you 
in the Mennonite school, where you would be shielded 
from these "allurements." How could I explain the hard 
choice that, as your mother, I had to make. When your 
need for growth and stimulation was misjudged, you lay 
at home with fever and illness. It didn't go away until 
you changed schools. 

Yesterday, before I signed the permission for your 
school trip to the Dover Air Force Base, I shared my 
concerns with you, in the presence of your father. You 
responded securely (maybe glibly), "Don't worry, I've 
got my morals decided on already!" 

After a silence, your father said thoughtfully, "I 
believe you." I do too, and want to, even more than I do. 

Before you go to the base in the springtime, I will 
make sure you understand: The armed forces can offer 
attractive opportunity, for they get more of our 
country's money than any other program. But their pur- 
pose is to make you into someone who will do as you are 
told in a crisis, even if it costs your life. And they will 
tell you to destroy. 

Son, your ancestors faced death for the privilege of 
saying to such systems, "God is our loving Creator, and 
we ought to obey him rather than man." Our Sovereign 
loves and cares for every man, woman, and child on this 
planet. (He even sees when the sparrow falls.) You have 
the privilege, too, of working for the Lord of life. 

If the air force offers to train you as far as you can ad- 
vance, paying you all the while, I can't offer you much as 
an alternative. Your father and I will try to see that you 
get to a college, if God enables. Beyond that, you must 
follow the same God who led Abraham. 

Once, when your father was "coming down" on you, 
you said, "Dad, didn't you ever hear the saying, 'If you 
love something, let it go; if it comes back to you, it's 
yours; if it doesn't, it never was'?" 

(Will you come back?) 

God be with you, son. Go in peace. 

Love, Mother. 



38 



Gospel Herald 



Voices of the people in El Salvador 

by Robert Kreider 



"My imprisonment in Christ's cause has become com- 
mon knowledge to all at headquarters here, and 
indeed among the public at large; and it has given con- 
fidence to most of our fellow-Christians to speak the 
word of God fearlessly and with extraordinary 
courage" (Philippians 1:13-14). 

We met our host in El Salvador at the international 
airport close to the spot where in 1980 an American 
Catholic volunteer and three nuns were abducted and 
brutally murdered on a nearby side road. An ominous 
cloud of death hangs low over El Salvador. As we sat in 
the vine-covered courtyard at Mennonite Central Com- 
mittee quarters in San Salvador, I was swept with 
repeated eerie feelings that this was April 1974 and we 
were in the MCC cottage in Nhatrang, Vietnam, with the 
war nearing its end. One Salvadoran out of every 125 
has been killed. Eighty percent of the victims have been 
noncombatants killed by army or army-sanctioned 
forces. Every Salvadoran knows personally someone 
who has been killed. 

The U.S. embassy in downtown San Salvador is an 
embattled fortress with pillboxes on all corners and 
armed guards positioned for blocks around. To meet an 
embassy official we had to pass through five locked or 
guarded checkpoints. This was the way it was in Saigon 
in 1974 on the eve of the fall of the city. As we talked with a 
well-informed young staff person, heard his tortuous 
and not so convincing explanation of the massive U.S. 
military presence in El Salvador, as well as his ac- 
knowledgments of despair in the policy he was defend- 
ing, I could scarcely resist extending to him a call to 
repent and be saved. I wanted to say to him: "Come thou 
out from among them. Enlist in Christ's army of recon- 
ciliation where there is assurance of meaning, joy, and 
victory." I was angry and sad. Here was a promising 
young man who had given his gifts to a dubious cause. 
And then a feeling of gratitude and peace came over me, 
a feeling that the church offers a more fulfilling alterna- 
tive way of ministering in this wounded society. 

One of our first visits was with a Lutheran pastor who 
had been seized, imprisoned, tortured, and after a few 
days, in response to a public outcry, released. Our MCC 
workers had stayed with his family during those nights 
of terror when his wife and children did not know 
whether he was alive or dead, and later, whether he 
would ever be released. The pastor told of how on the 
first Sunday after his release he came to preach to his 
congregation, the church packed and overflowing. He 

Robert Kreider is director of Mennonite Library and Archives at 
Bethel College, North Newton, Kan., and recording secretary for Men- 
nonite World Conference. A Meetinghouse article. 




couldn't preach a sermon. He found, however, that the 
apostle Paul had said just what he wanted to say. So he 
read to his congregation the first chapter of Philippians 
and wept. They sang, gave thanks, prayed and wept with 
him. 

He explained that the time in prison had been an 
education for him: "I can now preach and counsel with 
more force. Our faith will not allow us to be broken in 
any crisis. ... I felt calm, tranquil, peaceful even in the 
middle of psychological tortures. . . . People leave to 
work and don't know whether they will get back safely. 
The people of El Salvador have discovered that confi- 
dence in Jesus Christ gives strength. . . . One who 
follows God's ethics will look like a fool— e.g., "love your 
enemies," "turn the other cheek." . . . We are God's 
fools." 

I asked him which Scripture passages were particu- 
larly meaningful to him in these times. He spoke of 
those parts of the Bible that call us to peace, to pardon, 
to reconciliation, to the suffering of the disciples, to be- 
ing put into prison, to being badly treated. He spoke of 
the epistles, the Gospels and parts of the Old Testament 
such as Psalm 91, Isaiah, and Jeremiah. 

In another part of the city we visited the home of a 
used car salesman, a Mennonite who had spent six years 
studying for the Catholic priesthood. He told of the suf- 
fering of a family where recently two sons were killed. 
He added: "The army came looking to kill all of them. 
They robbed their house of everything. These the Men- 
nonites are helping." He observed that most of those 



January 17, 1984 



39 



"who flee from the mountains seem to have more fear of 
the army than of the guerrillas. The army often kills 
those who are fleeing." He told us that when he speaks 
to those who have lost everything, he explains that 
Christ knows and cares. He reflected: "In these times 
just to have life is a special kind of gift. The people want 
the violence to end. They just want to go back and 
work." 

Whole families killed. He described his earlier years 
in the army and then in land reform work. He spoke of 
the violence and the oppressions: "The army puts guns 
in people's mouths and blows them up. I can't sleep. 
When agrarian reform began, a Catholic priest was my 
teacher. He died because he stood up for the rights of the 
farmers, encouraging them to get together in co-ops. He 
was killed by local soldiers controlled by the rich. The 
animals of the rich were eating better than the workers. 
When sugar prices rose, he urged the workers to go for 
higher wages. The soldiers killed him. They began or- 
ganizing death squads, killing in the fields and beside 
the roads. They killed off whole families who supported 
the strike." 

I inquired how he handles his hatreds as a Christian. 
He responded, "With more and more repression people 
are drawn to the left. I have a goal in my life to let my 
feelings rest in God's hands. The first desire of a person 
is revenge. I try to put myself in the position of all who 
suffer. Only because of God's grace can I overcome my 
hatred." 

This led to a question about what nonresistance 
means to him. He said that if one follows the Bible, "one 
must be nonresistant. Different people have different 
biblical bases for doing things. Some think you should be 
obedient to the government and kill. They use the Bible 
any way they want to use it. I am called to be a peace- 
maker." 

He acknowledged that there is much about the 
Catholics that he appreciates: "Lot of love, caring, and 
being on the side of the poor. This is the same theme as 
is in Christ." He said that he cannot appreciate how 
certain evangelicals criticize the Catholics as "just 
works people." 

We inquired of his dreams for his church. He said that 
he was "pushing for the church to be more identified 
with the people— with the people sleeping under the 
trees." He explained further, "One of the main themes of 
the church should be to see the needs of the displaced 
and the refugees as if we were they. In the church are all 
kinds, including those who want to forget and not to 
know. Our church is confusing to some because we see 
the gospel as faith and works." 

I asked him what his message was for us in North 
America. He had a ready answer: "Brothers and sisters 
in all the world can pray for us here. Speak of what you 
have seen and heard and not just what you read in the 
newspapers. Speak of the hope of those who have lost 
the most. Explain that the poorest have to fear the army 
more than the guerrillas. Almost all the killing is by the 
civil defense squads. Those who are against the guer- 
rillas are mostly the rich. Most of those who died were 
those caught in the middle." 

This leaves us Christians with the haunting question: 
"Whom shall we believe? The latest press release from 



the White House? Or the testimony of a brother in the 
church in El Salvador? 

We visited refugee communities served by a joint 
program of the Mennonite mission and MCC. Above and 
beyond the towns one sees the distant hills of guerrilla- 
held territory. We stopped at the police station where a 
trigger-happy soldier seized an MCC worker and held 
him without charges. Some hours later he was rescued 
by a deacon in the local church who had the courage to 
come and speak truth to power. 

We spent an hour talking with a busy Salvadoran 
welfare administrator who is also pastor to a city con- 
gregation. He responded to our questions about what he 
says to his congregation. "I tell my people," he said, 
"sometime we will arrive at the promised land. I tell 
them not to lose faith in God and, second, to be in a con- 
tinual process of conversion because of the many 
temptations; third, to help Christian values to bloom 
even in situations completely in violence with these 
values. We call our people to help all the displaced 
people. Scripture that particularly speaks to me is all 
that which addresses itself to creating and sustaining 
life: Exodus, Jeremiah, Job, Luke 4, Revelation — the 
fight of the beast against the Lamb of God. From the 
farmers I began to see the gospel as real and good news. 
I learned to see this new face of God, a God who worries, 
who loves his children, a God who doesn't take away 
their responsibilities." Every appointment seemed to 
yield a sermon hammered out on the anvil of crisis. I 
began to see more clearly that in MCC work we are on a 
pastoral pilgrimage: listening, consoling, encouraging. 

Revealed to the simple. That noon we had lunch with 
a 70-year-old Catholic sister, Little Mary, who looks just 
like one of my older relatives. She came from Europe 
after World War II to serve the Salvadoran people. She 
had been a close friend to many of the young priests who 
have been murdered. She told stories of these, "my 
boys," who sat at her table and then were killed on their 
pastoral duties among the city poor. The murdered 
Archbishop Oscar Romero was one of her boys. Now she 
is mother to a home of orphans — fathers, mothers, 
brothers, and sisters killed by the Salvadoran army. 
When we visited the orphanage for lunch she asked the 
children: "What grace do you want to sing today?" Their 
immediate response was, "Let's sing, 'May there be no 
more killing.' " 

At that moment a haunting prayer of Jesus came to 
mind: "I thank thee, Father, Lord of heaven and earth, 
for hiding these things from the learned and wise, and 
revealing them to the simple." ^ 



Oded 

2 Chronicles 28:8-15 

There once was a prophet Oded. 
"Stop this silly behavior," he said. 

"Give them clothing and bread. 

Send them back home instead. 
Do you think that God wants them all dead!" 

— Thomas John Carlisle 



40 



Gospel Herald 



CHURCH NEWS 



Latter-day Bereans meet in Ohio 



"Now the Bereans were of wore noble 
character than the Thessalonians, for 
they received the message with great 
eagerness and examined the Scriptures 
every day to see if what Paul said was 
true" (Acts 17:11, NIV). 

Ninety-nine persons were drawn to 
Berea, Ohio, Jan. 4, for a meeting billed 
as the Fellowship of Concerned Men- 
nonites. This was the second such meet- 
ing, the first being a special interest 
gathering held at Bethlehem 83 in 
August. 

George R. Brunk II, one of two 
conveners of this meeting, said the loca- 
tion was not by chance. "You know what 
the biblical reference i9 to the Berean 
church," he said (see above). "This is a 
Berean meeting." 

Sanford Shetler, the other convener 
of the meeting, explained at the outset: 
"We're not here because of George 
Brunk's 'Crisis' pamphlet. [We're here] 
because there's a crisis in the church." 

The day was given to hearing 
speeches which assessed the crises fac- 
ing the church, hearing impromptu 
responses from several churchwide 
leaders present, sharing concerns in an 
open mike session, and deliberating 
whether a permanent organization 
might be formed to represent the 
theological interests of conservatives in 
the church. 

If the ninety and nine who gathered 
at Berea represent the sheep who are 
safely in the fold, then the lost sheep in 
need of salvation is the church "es- 
tablishment." There is drift in the Men- 
nonite Church away from theological or- 
thodoxy, it was charged, and the 
church's leadership and institutions — 
the establishment — are clearly to blame 
for this drift. 

Throughout the day there were 
repeated expressions of loyalty to the 
Mennonite Church and a desire to work 
for reform of the church from within. 
This sentiment was tempered, however, 
by occasional warnings that if the 
church proceeds further into liberalism 
the time for schism might arise. 

"I'm definitely a conference man. I'm 
not for church splits, but it may have to 
happen," warned Shetler. "If you're 
totally against church splits, then you're 
not an Anabaptist," he said, a comment 
met with a chorus of "Aniens." 

Some of the issues which are of spe- 
cial concern to this group are biblical 
authority, homosexuality, the role of 
women in the church and family, and a 
church polity which has given too great 



a voice to lay people in the church. 

In an address entitled "Where are we 
on biblical inerrancy?" J. Otis Yoder 
asserted that the position of the church 
on the Bible is the fundamental crisis 
facing the church. Especially prob- 
lematic to Yoder is the use of biblical 
criticism in Mennonite schools and 
publications which has the effect of wa- 
tering down the divine content and au- 
thority of the Bible. The watershed, ac- 
cording to Yoder, is whether "the Bible 
is normative" or whether it is only "in- 
formative." He implied that biblical 
criticism reduces the Bible to a medita- 
tion about God rather than a revelation 
from God. 

The current Mennonite Church 
General Assembly study on human 
sexuality, which is being conducted 
conjointly with the General Conference 
Mennonite Church, also came under 
scrutiny. Some feel that this 
churchwide study is merely a 
smokescreen for moving the church in 
the direction of accepting homosexuals 
into the Mennonite Church. 

The integrity of churchwide studies 
such as the one on sexuality was ques- 
tioned. Melvin Paulus, a pastor from In- 
diana, said: "The reason why [church] 
leaders aren't hearing us [conservatives] 
is because they know what direction 
they want to go and it is only a matter of 
what method [to use] to get people to go 
along with it." 

Said Brunk: "I love the church and I 
don't intend to leave it, but if the time 
comes when the church accepts ho- 
mosexuals into its membership, I'd have 
to look elsewhere." 

Further evidence of a shift away from 



biblical authority is the changing role of 
women in the church. Not just the pros- 
pect of women being ordained, but 
change in the family toward greater 
equality of husbands and wives is cause 
for concern. Egalitarianism in the 
family, said Otis Yoder, is clearly going 
against what the Bible teaches, that the 
wife should be subordinate to her hus- 
band. 

The Berean fellowship group, which 
consisted mostly of ordained men, 
expressed frustration at the level of lay 
involvement in church decision making. 
One person suggested that the drift in 
the church away from orthodoxy can be 
attributed to the increasing voice which 
lay persons have at the conference and 
churchwide levels. 

The "establishment" speaks 

The conveners of the meeting invited 
church leaders present to speak for the 
institutions which they represent. Ivan 
Kauffmann, general secretary of the 
General Board; Myron Augsburger, 
moderator of the General Assembly; 
and Charles Gautsche, president of 
Mennonite Board of Education, availed 
themselves of this opportunity. 

Augsburger told the group that if 
they wonder whether meetings like the 
Berean one make a difference, his 
answer would be yes. "If we think there 
are people we are at odds with, let's get 
together and talk," he urged. 

Speaking autobiographically, ; Gaut- 
sche said: "There was a time when I was 
very critical [of the church's institu- 
tions]. I gloated about the fact that 
Goshen College didn't get any money 
from my congregation. Then I decided to 
work within the structures, that it is 
better to work positively from within 
rather than negatively against the 
church." 

The church's schools and publications 
came under fire during an open mike 
session. The colleges and seminaries 




Sanford G. Shetler and George R. Brunk II were co-conveners of the Berea, Ohio, meeting 
billed as the Fellowship of Concerned Mennonites. It was decided there that a permanent 
fellowship of conservative Mennonites should be formed with Shetler and Brunk serving OS its 
leaders. They were also charged with calling another meeting of The Fellowship. 



January 17, 1984 



41 




James R. Hess, bishop in the Lancaster 
Conference, addressed the Berean gathering 
on the topic, "How have other denominations 
responded to the crisis facing the church?" 



especially were criticized for the teach- 
ing of evolution and the use of biblical 
criticism. 

Gautsche was called on to explain the 
hiring practices of Mennonite educa- 
tional institutions, especially the hiring 
of Bible department faculty. What is the 
Board of Education doing, he was asked, 
to insure that faith-destroying faculty 
are not hired at our Mennonite schools? 

New organization formed 

Late in the day a business session was 
called to discuss releasing a statement 
to the church, deliberate over the possi- 
bility of forming a permanent organiza- 
tion to represent the interests of con- 
servatives in the church, and make a 
response to the General Board's calling 
of a consultation in February to air 
issues and differences which surfaced in 
the aftermath of the publication last 
year of Brunk's pamphlet, "A Crisis 
Among Mennonites." 

The conveners asked that only those 
who were in sympathy with the Berean 
meeting's purpose remain for the busi- 
ness session, a stipulation which, no 
doubt, helped to determine the outcome 
of the deliberations. 

Overwhelming support was given to 
adopting a statement which was de- 
livered and distributed by Brunk earlier 
in the day as representative of those 
convened. Entitled "Where shall we go 
and what shall we do?" it includes three 
affirmations and six resolutions. 

Among the affirmations is the state- 
ment: "We affirm our belief in aspects 
of doctrine currently being neglected 
. . . including the blood atonement of 
Christ, the inerrancy of Scripture, crea- 



tionism as opposed to evolution, and the 
sanctity of marriage as presently 
assailed by divorce practices and ho- 
mosexuality." 

The resolutions call for: the leaders of 
the church to engage in a self-examina- 
tion to assess inroads of modernity into 
the life of the people; greater acceptance 
of conservative-minded folk in the 
church; a reassessment by MBE of the 
total educational program of the church; 
a greater sense of unity among con- 
servative groups within the church; and 
a commitment to prayer and fasting. 

Although there was some uncertainty 
as to its purposes, the idea of forming a 
permanent organization was also ap- 
proved. To be called the Fellowship of 
Concerned Mennonites, it is to be pat- 
terned after renewal groups in other de- 
nominations which are concerned about 
doctrinal orthodoxy such as the 
Brethren Revival Fellowship (Church of 
the Brethren) and the Good News move- 
ment (United Methodist Church). 

Brunk and Shetler were asked to form 
an ad hoc committee to plan for another 
meeting of the fellowship. In the mean- 
time, they were asked to prepare a 
statement of purpose for such an orga- 
nization which would be acted upon at 
the subsequent meeting. 

There was also an expression of sup- 
port for the General Board-sponsored 
consultation. Said Brunk: "I'm glad 
there's a willingness [by the General 
Board] to take a look at the issues," 
rather than continuing to fight George 
Brunk. Brunk indicated he had been 
invited by the General Board to serve on 
the planning committee for the consul- 
tation, but the committee met when he 
was out of the country. 

James R. Hess, a bishop in the 
Lancaster Conference, urged those at 
Berea to attend the February consulta- 
tion which is to be held at Laurelville 
Mennonite Church Center. "I think we 
lose integrity if we are invited to be part 
of this consultation if we don't par- 
ticipate." 

Hess had earlier said that the liberal 
drift in the church is partly the fault of 
conservatives. "Maybe part of the prob- 
lem is our own weakness. Have we 
responded to the study statements of 
the General Assembly, for example, to 
counter the liberal influence into that 
process?" 

Whether the FCM can speak for all 
Mennonites who are self-confessed con- 
servatives may be tested by the fact 
that not only doctrinal matters, but also 
such issues as plain coats for men and 
the hair veiling for women, were cham- 
pioned by many persons present. 

The stated intention of working from 
within the church may also be tested. 
By an unofficial count, about one fourth 
to one third of the persons at the Berea 
meeting belong to congregations and/or 



conferences which are only loosely af- 
filiated with the Mennonite Church 
(such as the Conservative Mennonite 
Conference) or are not affiliated with 
the Mennonite Church (such as the 
Beachy Amish Mennonite Church) or 
have no conference/denominational af- 
filiation at all.— Richard A. Kauffman 



The missiles arrive: a 
view from Europe 

The first of the cruise missiles arrived 
in England on Nov. 14, the same day I 
did. I was with a. friend when the 
telephone rang to inform her that a 
public demonstration would be held that 
evening to protest their arrival. Protests 
were still going on when I returned to 
England a few weeks later. 

I wanted to see the missiles, "our" 
missiles, for myself. So I went up to 
Greenham Common, where they are 
based. The day was sunny but cold when 
my two friends and I arrived at the 
main gate. The ground was still boggy 
from recent rains, but the women were 
camped outside the base as they had 
been for months. 

The gate was well fortified and 
patrolled by British mounted police. 
Since we could not see the missiles from 
there we began following the fence sur- 
rounding the base to the next gate. Two 
British police began following us, want- 
ing to know what we were doing. 

We told them that we wanted to see 
and hear for ourselves what Greenham 
was about. Their mood improved when 
we shared some homemade chocolate 
chip cookies with them. They told us 
some interesting details such as the fact 
that most of the American personnel 
live in a small city in the center of the 
base. 

After our chat it struck me how ab- 
surd the whole situation was. Here we 
were saying, "Good morning! Fine day, 
isn't it?" to British police and to British 
Ministry of Defense people stationed 
across a barbed-wire fence protecting 
American missiles from British people 
who obviously do not want them. 

When we reached the next gate, it too 
was fortified by mounted police and had 
its camps of women protestors. Neither 
group looked like it was going to give up 
and go away. When I stood on a roadside 
bank I could see the earthen mounds 
with large concrete doors housing the 
missiles. It gave me a strange feeling 
knowing that those missiles, placed 
there by my government, were the 
source of anger and distrust among 
British people who did not even own 
them. 

"Please understand, we are not anti- 
American but we are anti-missile," said 
a middle-aged widow, mother of two, 



42 



Gospel Herald 



with whom I shared a train compart- 
ment part of the way crossing Germany. 
Her sentiments were repeated by indi- 
viduals across Europe. 

In the Netherlands I could not help 
noticing the posters, banners, buttons, 
all with anti-missile slogans; they were 
everywhere. Several times I was told 
that the government's pro-missile posi- 
tion is not held by the majority of the 
Dutch people. 

Lest one think that all protest is 
directed against U.S. missiles, there 
were anti-Soviet missile protests in Ire- 
land, England, and on the Continent. 

Europeans do not feel missiles bring 
security. The vast majority I met did 
not share the conviction of a young 
American soldier I spoke with in 
Germany who proclaimed that missiles 
were indeed peace keepers and would 
keep the Soviets at bay. — Barbara 
Willems, who wrote this account, 
traveled in Europe on an MCC assign- 
ment, Nov. 13 to Dec. 6. 



Conference mission 
leaders discuss church 
planting strategies 

Twenty mission leaders from nine Men- 
nonite Church conferences gathered 
Oct. 24-27 in Harrisonburg, Va., to dia- 
logue with church planters, with the 
faculty of Eastern Mennonite College 
and Seminary, and with the staff of 
Mennonite Board of Missions concern- 
ing strategies for church planting in 
North America. 

Convener Rick Stiffney told par- 
ticipants he expected the four-day 
seminar "to contribute to a network of 




Lawrence Yoder of Eastern Mennonite 
Seminary led participants i)i thinking about 
call and leadership in church planting during 
the Conference Mission Leaders Seminar, 
Oct. 21,-27, in Harrisonburg, Va. 



relationships and strengthen the ways 
we work together." 

On the first two days the conference 
leaders joined others in the EMC- 
sponsored Church Planting Colloquium 
to hear people involved in church plant- 
ing discuss their experiences. 

Henry and Ida Swartley, church 
planters in Phillipsburg, N.J., said "the 
world is crying out for love." The most 
important work of the Alpha Mennonite 
Church is "to love people to Jesus," they 
said. They therefore try to link arms 
with persons who have deep needs and 
link them to Jesus. 

Roy Kiser, pastor of Waynesboro 
(Va.) Mennonite Church, noted that di- 
vorce and unemployment are major 
problems in this small city. A few years 
ago it was listed in the Guinness Book of 
World Records for the highest rate of di- 
vorce per capita. Because of these prob- 
lems and the family nature of a small 
city, the congregation emphasizes the 
church as family. 

Merle Stoltzfus, pastor of Hopewell 
(Pa.) Mennonite Church, emphasized 
"looking for God's openings through 
people" to crack doors to new activity in 
"sterile" congregations. 

When pushed for practical answers to 
make it happen, he suggested humility 
and a reckless naivete based on 
prayer— especially through a Spirit-led 
core group, even if a small one. 

Dick and Lois Landis of Clementon, 
N.J., emphasized "listening to people's 
questions" as keys to entering a new 
community. They discovered that 
"teaching on family life" became an im- 
portant open door into homes and 
families around them. 

Several common threads surfaced 
among the various persons who shared 
their experiences in church planting: the 
need for prayer, for guidance by the 
Holy Spirit, for agape love, and for 
sensitivity to the needs of others. 

During a luncheon with college and 
seminary faculty, David Shenk, director 
of home missions and evangelism for 
Eastern Mennonite Board of Missions 
and Charities, noted that by the year 
2000 most Mennonites in the Eastern 
U.S. will be of non-Mennonite back- 
ground—many of them representing 
minorities — and that this will have a 
profound impact upon both the educa- 
tional and mission efforts of the Men- 
nonite Church. 

Calvin Shenk, mission interests coor- 
dinator at EMC, noted that "mission is 
the mother of theology." He encouraged 
a continuing dialogue between mission 
"activists" and educational "reflec- 
tionists" so as to prevent the sterility of 
biblically ungrounded activity and 
isolated reflection. 

During a media workshop the third 
morning of the seminar, Margaret Foth, 
speaker of MBM's Your Time radio 



program, and Kenneth Weaver, director 
of MBM Media Ministries, helped the 
group think about "who the people are 
we're trying to plant churches with." 

Citing current statistics and research 
on media use, Ken illustrated how the 
media — and television in particular — 
are influencing what North Americans 
know, believe, and do. 

Marg said, "We need to develop all the 
gifts of the faith community— both of 
men and women." She noted that 
neither the fruit of the Spirit nor the 
gifts of the Spirit are limited to one sex. 

Other media staff helped the group 
think about effective ways to employ 
media in church planting. The group 
also considered funding policies for 
church-planting ventures and new di- 
rections in voluntary service. 

"This seminar yielded specific feed- 
back from conference mission leaders 
for the work of MBM," said Rick Stiff- 
ney, "and provided encouragement, 
ideas, and resource tools for conference 
leaders." 

The conferences represented were At- 
lantic Coast, Conservative, Franklin, 
Gulf States, Lancaster, Northwest, 
Ohio, Southeast, and Virginia. 

The final Conference Mission Leaders 
Seminar for 1983 was held Dec. 6-8 in 
Elkhart, Ind. Participating were Elmo 
Springer and Edwin Stalter of Illinois, 
Emery Hochstetler of Iowa-Nebraska, 
Larry Crossgrove of North Central, 
Hubert Schwartzentruber of Ontario/ 
Quebec, Wallace Jantz and John Kreider 
of Rocky Mountain, Allan Yoder of 
Southwest, and Harold Erb and Herbert 
Schultz of Western Ontario. 

Resource persons included Pauline 
Kennel of Chicago Area Mennonites, 
Lawrence Yoder of Eastern Mennonite 
Seminary, Dale Stoll of Indiana- 
Michigan Conference, and Vern and 
Helen Miller of Lee Heights Community 
Church in Cleveland. 

Twenty of the 22 conferences of the 
Mennonite Church were represented at 
the 1983 seminars. 



Case studies in conflict 
highlight CIM agenda 

"Conflict in the church is a bit like the 
birth of a volcano. Like geologists, we 
can describe what is happening, but we 
can do nothing about it. And after the 
major eruption, there are continuing 
aftershocks." 

That was the way one administrator 
introduced a case study of conflict in an 
overseas Mennonite church. Six such 
case histories highlighted the agenda of 
the November 29-30 meeting of the 
Council of International Ministries, held 
in the Chicago area. 



January 17, 1984 



43 



The Council of International Minis- 
tries is composed of administrators 
from 16 Mennonite and Brethren in 
Christ mission boards and related 
agencies, meeting twice a year to dis- 
cuss topics of common interest and to 
coordinate programs. Nearly 30 persons 
took part in the most recent meeting. 

Each case study traced the origins of 
the conflict, identified the precipitating 
crisis, outlined the degree of involve- 
ment of the mission board and field 
personnel in the situation, and reported 
on the resolution (if any) of the conflict. 

One case history focused on the deci- 
sion to organize one church into two 
conferences, based on ethnic and 
cultural factors. Another outlined a 
leadership struggle occurring in a 
church which was an amalgamation of a 
number of independent congregations. 
A third case study spoke of the 
experiences of a respected church leader 
enmeshed in a conflict which involved a 
church-related institution. 

Despite the variety of case studies, 
several recurring factors were 
identified: the process of leadership se- 
lection, the use or misuse of power, the 
presence of external power (colonial 
and/or missions) and the transition of 
that power to local entities, differing 
cultural patterns and perceptions, and 
interpersonal or intergroup rivalries. 

Council members spent considerable 
time discussing ways in which the pres- 
ence of missions personnel and 
resources are contributing factors in 
various conflict situations. Not fully re- 
solved was the question of how North 
American mission boards might help in 
resolving conflict in overseas churches, 
particularly in those instances when 
they have been significant parties in the 
conflict itself. 

Several persons commented on the 
fact that these conflict situations were 
being evaluated only from a North 
American perspective, and that 
valuable insights could be gained by 
having Third World representatives 
sharing in the discussion. It was also 
noted that North America has not been 
immune from conflict and division, as 
evidenced by the various Mennonite 
groups represented in CIM itself. 

Invited to share in the discussion on 
conflict was Ron Kraybill, coordinator 
of MCC's Mennonite Conciliation 
Service. He identified several key 
aspects of conflict management, as well 
as reporting on the growing work of the 
conciliation service. "Nothing affects 
the church more than how conflict is 
handled," Kraybill said. 

The council agreed to continue the 
discussion at a subsequent meeting, 
looking then at such questions as how to 
recognize potential conflict situations 
with the goal of preventing conflict, and 
how to relate administratively to groups 





Left: The Conrads — Daniel and Mary Ann 
with children Hannah and Miriam— have 
gone to Argentina. Right: Roy and Ethel Um- 
ble are going to China. 



New MBM workers assigned to Argentina, China 



Daniel and Mary Ann Halteman Conrad 
of South Bend, Ind., moved from 
Paraguay to Argentina in November to 
begin a one-year term of service with 
Mennonite Board of Missions. 

Roy and Ethel Umble of Goshen, Ind., 
have been appointed to a one-year term 
in China with China Educational Ex- 
change—a program which sends North 
American Mennonite teachers to China 
and brings Chinese professors and 
students to Mennonite colleges. 

The Conrads are working among 
various Indian groups with a special 
interest in combining Western scientific 
medicine with native medical practices. 
Conrads served in Paraguay with Men- 
nonite Central Committee 1981-83. 

Born in Moundridge, Kan., Dan was 



an internal medicine resident in Chicago 
for two years and a family practice 
resident in South Bend for two years. 

Mary Ann, a native of Harleysville, 
Pa., was a writer-editor for MBM in 
1973-1976. 

The Umbles will teach English at 
Northeastern Institute of Technology in 
Shenyang in Liaoning Province. 

Roy retired in 1982 after 36 years as a 
communication professor at Goshen 
(Ind.) College. Ethel (Kambs) has 
worked most recently as an administra- 
tive secretary and piano teacher. She 
served with MBM in England 1977-78. 

Roy and Ethel were married in 1978. 
They are members of College Mennonite 
Church in Goshen. Umbles will go to 
China in February. 



which have broken away from 
recognized churches. 

In addition, council members: 

•Heard a report by John Wall and 
Peter Hamm from the Mennonite 
Brethren Board of Missions and 
Services on their efforts to involve 
overseas Mennonite Brethren churches 
in partnership in mission. 

•Received an update on the missions 
consultation CIM is planning which will 
precede Mennonite World Conference, 
involving some 70 persons from the 
international Mennonite community. 

•Decided to reorganize the East/West 
Task force of the council, enlarging its 
scope to include all CIM-related 
concerns in Europe, Eastern Europe, 
and the USSR. 

•Activated a planning committee to 
coordinate Mennonite participation in 
Urbana '84. 

•Elected as assistant chairperson 
Irwin Rempel, representing the Com- 
mission on Overseas Mission of the 
General Conference Mennonite Church. 

•Named John Wall as the CIM ap- 
pointee to MCC's Peace Section Interna- 
tional. — Glen Pierce for Meetinghouse 




Former MC moderator 
assumes Colorado 
pastorate 

Ross T. Bender, 
formerly of Go- 
shen, Ind., was 
installed on Jan. 
8 as pastor of 
Glennon Heights 
Mennonite Church 
in Lakewood, 
Colo., a suburb of 
Denver. 

He and his wife, Ruth (Steinmann) 
Bender, have lived 22 years in Indiana, 
where he is professor of Christian 
Education at Associated Mennonite Bib- 
lical Seminaries, Elkhart. He has been 
granted a three-year service leave for 
the pastoral ministry assignment. 

In August 1983 Bender completed a 
two-year term as moderator of the Men- 
nonite Church General Assembly. Or- 
dained to the Christian ministry in 1958, 
Bender has served as associate pastor in 
Waterloo, Ont. (1958-60), and Lansdale, 
Pa. (1970-71). 

Bender comes originally from Tavi- 



44 



Gospel Herald 



stock, Ont., the son of the late Chris- 
tian K. and Katie Bender. Mrs. Bender is 
originally from rural New Hamburg, Ont., 
the daughter of Mary Steinmann and the 
late Abraham Steinmann. The Benders' 
five grown children are currently living in 
New York, Idaho, Michigan, Indiana, and 
Haiti. 

In reference to the new term in pastoral 
ministry, Bender said, "I'm looking upon 
this assignment as similar to reading a 
new book. The setting is clear, the 
characters are clear, the time sequence is 
clear, but the story outline is not. Ruth 
and I are eager to become part of the 
story." 

The story line has to do, he said, "with 
how Mennonites in Denver are seeking to 
be faithful people of God on a secular 
urban frontier." 

Glennon Heights Mennonite Church has 
150 members, some of whom have mi- 
grated to the area from Iowa, Kansas, 
Illinois, and elsewhere. Others in the con- 
gregation come from other than ethnic 
Mennonite roots. 



- 1 -> FV 

" i J 
£> /- > 

* \ f I - 

s.— y ^ 

1 



It makes a difference 

which IRA you choose. 

With MMA's Individual Retirement Annuity (IRA), you get 
the same benefits commercial IRAs offer. 

But here's the difference. With the MMA IRA, you know 
where your money goes. Investments are in harmony with 
Mennonite values. A small part of the IRA's gross earnings 
goes to help others in the church. 

The MMA IRA . . . saving and earning for the future . . . 
sharing with the church today. 



For more information, or to 
start your IRA, call toll-free 
800-348-7468; or 
(219)533-9511, collect in 
Indiana. 



Mennonite 
Mutual Aid 



MENNOSCOPE 



Mennonite health care 
workers will meet in Kansas 
City for the fourth annual 
convention of the Mennonite 
Health Association, March 23-28, 
1984, at the Radisson Muehlbach 
Hotel. The theme of this year's 
convention, "Celebrating Hope," 
focuses upon the individual's own 
contribution to his wellness. This 
is also the theme of the 
Protestant Health and Welfare 
Assembly, which will meet 
concurrently. Major presenta- 
tions are scheduled by MHA 
President Erland Waltner; 
Harold Schultz, president of 
Bethel College, North Newton, 
Kans.; Frank Ward, pastor of the 
Rainbow Mennonite Church, 
Kansas City, Kans.; and Paul F. 
Umbeck, chairman of the board, 
Evangelical Health Systems, Oak 
Brook, 111. A mailing of registra- 
tion materials has gone out to all 
members of the association. 
Anyone may request these ma- 
terials by writing the associ- 
ation's executive director, H. 
Ernest Bennett, Box 370, 
Elkhart, IN 46515; or call him at 
(219) 294-7523. 

Michael and Mattie Marie 
Mast, workers in Argentina 
since 1967 with Mennonite Board 
of Missions, arrived in North 
America on Dec. 1 1 for a one-year 
furlough. They are involved in Bi- 
ble teaching and literature 
development among four Indian 
groups. Masts' furlough address 
is R.R. 5, Box 336, Harrisonburg, 
VA 22801. 

Ken and Natalie Johnson 
Shenk arrived in Japan on Jan. 3 
for a four-year term of service 
with Mennonite Board of 
Missions. They will work for 




Louis Lehman 



Japan Mennonite Church on the 
island of Hokkaido following a 
year of language study and 
orientation in Tokyo. Shenks' ad- 
dress is Japan Anabaptist 
Center, 1-17 Honan 2-chome, 
Suginami-ku, Tokyo 168, Japan. 

Louis Leh- 
man was or- 
dained to the min- 
istry in a special 
service at Salem 
(Ore.) Menno- 
nite Church on 
Dec. 18. The 
charge was 
given by Harold 
Hostetler, Con- 
ference Minis- 
ter, Pacific 
Coast Conference. At the same 
time Lehman was commissioned 
for service as a chaplain by the 
Salem Mennonite congregation, 
led by Pastor John WiTlems. 
Lehman assumed the position as 
director of pastoral care and 
chaplain at Albany (Ore.) Men- 
nonite Home in January 1984. 
This is a 90-resident unit retire- 
ment center with a 140-bed nurs- 
ing unit. Lehman and his wife, 
Carmen, plan to move to Albany 
in the near future. He was 
former associate pastor at 
Trinity Mennonite Church in 
Glendale, Ariz. 

A young adult winter retreat 
will be held the weekend of Feb. 
10-12 at the Laurelville Men- 
nonite Church Center. Young 
adults ages 18-35, single and mar- 
ried, who want a weekend away 
to relax and recreate themselves 
in body and spirit are invited to 
attend. The retreat, cosponsored 
with Student and Young Adult 
Services (MBM), will be led by 
Myrna Burkholder, staff for 
Student and Young Adult 
Services, and Harold and Ruth 
Yoder, pastoral leaders at 
University Mennonite Church in 



State College, Pa. Assisting will 
be Bob Brenneman of the 
Laurelville staff, and Mary and 
Carolyn Amstutz, Goshen, Ind. 
Indoor and outdoor recreation op- 
portunities will be available at a 
nearby ski resort in addition to 
those provided by the Center. For 
more information and registra- 
tion contact Laurelville Men- 
nonite Church Center, R. 5, Box 
145, Mt. Pleasant, PA 15666; 
(412) 423-2056. 

"Jesus: Victim, Visionary, or 
Victor?" is the theme of the Feb. 
17-19, 1984, weekend retreat at 
the Laurelville Mennonite 
Church Center. This event 
focuses attention on the purposes 
of the work of Jesus Christ in the 
past, present, and future. 
Resource leader for this fireside 
theological discussion will be 
Thomas N. Finger, associate 
professor of systematic theology 
at Northern Baptist Theological 
Seminary, Lombard, 111. Group 
discussions will be led by Richard 
A. Kauffman, editor on staff at 
Mennonite Publishing House, 
Scottdale, Pa. This retreat is 
designed for students, pastors, 
church leaders and others 
interested in the thought life of 
God's people. For more informa- 
tion and registration, contact 
Laurelville Mennonite Church 
Center (see address and phone 
number above). 

The Family Life Commission 
of Lancaster Conference, which 
sponsors Mennonite Marriage 
Encounter retreats and other 
programs to foster healthy 
families, is launching a new 
program called Mennonite En- 
gaged Encounter (MEE). MEE 
will endeavor to meet some of the 
problems which develop early in 
marriage, through a con- 
centrated weekend of encounters 
with a limited number of couples. 
Points of emphasis will include: 



better understanding of oneself 
as an individual and of the pair as 
a couple; obstacles to communi- 
cation and tools to overcome 
them; wholesome sex; sensible fi- 
nances; growth in love, commit- 
ment in marriage, family, 
church, and Jesus Christ. The 
first MEE weekend will be held 
May 4 to 6 at Black Rock Retreat 
in southern Lancaster County. 
Registration will be limited to 30 
couples. The weekend is open to 
persons outside the Lancaster 
Conference. The commission is 
endeavoring to make the 
weekend practically cost-free. In- 
quiries should be directed to the 
Family Life Commission, 
Salunga, PA 17538. 

Mennonite Central Commit- 
tee annual meetings will be held 
Jan. 27 and 28 at Peace Men- 
nonite Church in Richmond, B.C., 
a suburb of Vancouver. Business 
sessions are open to the public 
and will be held Friday, Jan. 27 
from 9:00 a.m. to 5:00 p.m. and 
Saturday from 8:30 a.m. to 4:00 
p.m. During these meetings 
board members will review MCC 
work in 1983 and discuss plans 
for 1984 activity. One of the 
major topics of discussion will be 
the world food situation. Friday 
evening Southeast Asia Men- 
nonites are hosting a dinner in 
appreciation for resettlement 
help from MCC. People in the 
area are invited. Cost of the din- 
ner is $6.00 a plate with all 
proceeds to be donated to MCC. 
The dinner begins at 6:00 p.m. at 
Fraserview Mennonite Brethren 
Church in Richmond. Following 
the Friday night dinner a service 
will also be held at the 
Fraserview M.B. Church begin- 
ning at 8:00 p.m. 

MCC U.S. will hold its annual 
meeting, on Thursday, Jan. 26. 
Open to the public, it meets from 
9:00 a.m. to 5:00 p.m. at the Birch 



January 17, 1984 



45 



Bay Mennonite Brethren Church 
near Blaine, Wash., an hour 
south of Vancouver, B.C. The 
Thursday business sessions will 
focus on new programming in 
urban ministries, Hispanic immi- 
gration, and refugee concerns. 
An evening service will begin at 
7:00 p.m., also at the Birch Bay 
M.B. Church. 

Trail of the Martyrs is a 48- 
page pocket-sized guide to the 
Anabaptist martyrs which in- 
cludes descriptions of their occu- 
pations and executions. The list- 
ing of martyrs is alphabetically 
arranged according to country 
and town for use in touring such 
as for those going to Mennonite 
World Conference. Interested 
persons should send $2.00 ($2.40 
in Canadian funds) to Lynn 
Miller, 3003 Benham Ave., 
Elkhart, IN 46517. Delivery 
begins March 1. 



Phuong Baccam, Paul H. Martin, 
Ha Baccara, Louane Baccam 

Hesston College, in conjunc- 
tion with Des Moines (Iowa) Men- 
nonite Church, will confer certifi- 
cates of recognition upon three 
Tai Dam (Laotian) church 
leaders upon the completion of a 
leadership training course. The 
three leaders who will receive 
these certificates on March 4 at the 
Des Moines church are Ha, 
Louane, and Phuong Baccam. 
The course of instruction was 
based upon Mennonite Board of 
Missions' Home Bible Studies. 
Besides self-study, it involved 
meeting with their instructor, 
Paul Martin, pastor of the Des 
Moines congregation, once a week 
for two years. The instruction 
took place under the guidance of 
the Center for Bible Study, 
Hesston College, which is grant- 
ing the certificates. Ha Baccam 
has served as lay minister for in- 
tercultural services over the past 
two years. Plans are under way 
for his licensure to the ministry 
in the near future. He preaches in 



Pontius 



the Tai Dam-Laos meeting in Des 
Moines twice a month. He also 

Erovides other pastoral services, 
ouane and Phuong Baccam 
assist Ha in these ministries. All 
three also participate as co- 
teachers in Sunday school 
classes. 

The Christmas Connection, a 

one-hour radio special, was a 
winner with stations, according 
to Lois Hertzler, media distribu- 
tion coordinator for Mennonite 
Board of Missions. Some 750 sta- 
tions requested the program, 
which was designed for use Dec. 
24-25. It featured comedian-pia- 
nist Steve Allen leading listeners 
through a reflective Christmas 
journey and actress Helen Hayes 
reading the Luke 2 passage from 
the Bible. The program was 
produced by SandCastles, an in- 
terfaith media group in which 
MBM participated. "This involve- 
ment produced a more widely 
used special than we could have 
produced on our own, and with 
less cost to us," Lois said. MBM's 
$1,000 cash investment was aug- 
mented with development, 
production, and marketing in- 
volvement. 

Forty-five radio stations, a 
number of them in major urban 
areas, have reported plans to use 
How-To's for the Family. This 
one-month series of 20 two- 
minute Your Time interview pro- 
grams was developed to experi- 
ment in reaching new audiences, 
including those in large cities. 
Among the cities reporting plans 
to use the programs are Atlanta, 
Indianapolis, Cleveland, Min- 
neapolis, Phoenix, San Diego, 
and Richmond. 

Armando Hernandez, execu- 
tive director of JELAM— the 
Latin America Mennonite 
broadcast board— since 1973, 
resigned in October to become 
general secretary of Radio Initia- 
tive in Juana Diaz, Puerto Rico. 
Succeeding him at the JELAM 
office in Aibonito, Puerto Rico, is 
Jesus Colon Santiago. He will 
oversee the phase-out of JELAM 
by Jan. 31 and help with the birth 
of a new organization — Associ- 
ation of Latin American Men- 
nonite Communications. 

Elton and Rosa Moshier of 
Lancaster, Pa., have begun a new 
career after retirement. After 
teaching social studies at 
Lancaster Mennonite High 
School, 1952-83, Elton has begun 




a three-year term as supervisor 
of Choice Books for Conservative 
Conference of the Mennonite 
Church. Rosa assists him. For the 
past year and a half they have 
been living in a 31-foot ' motor 
home, so they are accustomed to 
mobility. "We are attempting to 
get along with the things that fit 
into the motor home," Elton said. 
Moshiers' vision for an expanded 
ministry that markets quality 
books and involves local sales 
representatives will keep them on 
the move. 

Manson (Iowa) Mennonite 
Church is the site of the first Dy- 
namics of Church Growth 
Seminar offered by Mennonite 
Board of Missions. To be held 
Feb. 17-18, the seminar will be 
led by Arthur McPhee— radio 
speaker, church planter, and 
creator of the Friendship Evan- 
gelism Seminars. The event is 
designed to help congregations 
reach their maximum outreach 
potential and is intended for pas- 
tors and lay leaders. More in- 
formation is available from 
Melba Martin, MBM, Box 370, 
Elkhart, IN 46515. 

New members by baptism and 
confession of faith: Walnut 
Creek, Ohio: Dean Hershberger, 
Kent Hochstetler, and Chansa- 
mone Luangraf. Pittsburgh, Pa.: 
Merlin Wenger. East Union, Ka- 
lona, Iowa: Gina Yoder by 
confession of faith. Sunnyslope, 
Phoenix, Ariz.: Stephen and 
Naomi Graber by confession of 
faith. Neffsville, Lancaster, Pa.: 
Lynn and Dawn Shertzer by bap- 
tism and Jeffrey Kurtz by 
confession of faith. 

Change of address: William 
R. Miller from North Liberty, 
Ind., to R. 2, Box 329A, Har- 
risonburg, VA 22801. Raymond 
Peachey from Belleville, Pa., to 
Box 7847, Pinecraft Branch, 
Sarasota, FL 34278-7847 (Jan. 6 
to Mar. 20). The telephone 
number of Nelson L. Martin, 
Greencastle, Pa., has been 
changed to: (717) 597-4563. 
Charles and Ruth Shenk from 
Elkhart, Ind., to c/o Anabaptist 
Center, 1-17, Hanan 2-chome, 
Suqinami-ku, Tokyo 168, Japan. 
Ross and Ruth Bender from 
Elkhart, Ind., to 10480-C West 
Jewell Avenue, Lakewood, CO 
80226. Dan and Mary Ann Hal- 
teman Conrad to Casilla 196, 3600 
Formosa City, Formosa 
Province, Argentina. 



Joel Kauffmann 



VI/ ' NUCLEAR 




WHEN VJE MEEK FINALLY 0?ET A. 
CHANCE TO INHERIT THE EARTH, 
I'M NOT ENTKE.LY CERTAIN WE 
3H0OLD ACCEPT IT 




BIRTHS 



Allen, Trip and Rosemary 
(Kropf), Exeter, N.H., second 
child, first son, Michael Thomas, 
Dec. 16. 

Charles, Paul Eugene and 
Marilyn Joy (Shenk), Lititz, Pa., 
second daughter, Twila Dawn, 
Oct. 23. 

Childs, Art and Jane (Schrag), 
Hutchinson, Kan., second child, 
first daughter, Lindsey Marie, 
born Sept. 16; received for adop- 
tion, Dec. 12. 

Chupp, Melvin and Elizabeth 
(Rumbaugh), Hagerstown, Md., 
first child, Adam Christopher, 
Oct. 25. 

Detweiler, Rodney and Betty 
(Zoss), Metamora, 111., second 
child, first son, Jason Frederick, 
Dec. 10. 

Goshow, John and Janet 
(Swartley), Perkasie, Pa., third 
child, second daughter, Jessica 
Anne, Dec. 19. 

Graber, Mark and Lori 
(Bowman), Delavan, 111., second 
child, first daughter, Hannah 
Joy, Oct. 18. 

Handrich, Anthony and June 
(Smucker), Salem, Ore., first 
child, Ashley Anne, Dec. 25. 

Hart, Jeff and Marlene (Mast), 
Goshen, Ind., first child, Jessica 
Marie, Dec. 29. 

Holiday, Sam and Bobbi 
(Senger), Elkhart, Ind., third 
child, first son, Seth Andrew, 
Dec. 25. 

Keeler, Mark and Cheryl 
(Byler), Harrisonburg, Va., 
second son, Austin Byler, Dec. 23. 

Laws-Landis, Carl and Deb- 
orah (Laws), Lancaster, Pa., first 
child, Adrian Laws, Dec. 17. 

Lehman, Delbert and Connie 
(Boughner), Kidron, Ohio, first 
child, Travis Steven, Dec. 22, 
1983. 

Miller, Kevin and Ethel 
(Mullet), Benton, Ohio, third son, 
Zachary John, Nov. 12. 

Miller, Myron and Doreen, 
Morton, 111., twin girls, Rebekah 
Faith and Amaris Hope, Dec. 9. 

Minnich, Darrell and June 
(Harnish), Bedford Heights, 
Ohio, second son, Philip Darrell, 
Dec. 18. 

Plank, Richard and Susanna 
(Helmuth), Goshen, Ind., second 
child, first daughter, Tara Ann, 
Dec. 28. 

Rhoads, Terry and Diane 
(Albrecht), Mio, Mich., third 
child, second son, Jeffrey Lance, 
Dec. 11. 

Schrock, Marlin and Lou Ann 
(Brunner), second son, Chris- 
topher Curtis, Oct. 29. 

Seager, Robert and Janice 
(Hershberger), Belleville, Pa., 
first child, Shawn Robert, Oct. 
19. 

Summers, Richard and Patty 
(Bonsall), Christiana, Pa., first 
child, Christopher Glen, Nov. 3. 

Werner, Steve and Sharon, 
Belleville, Pa., first children, 
twin girls, Shara Lynn and 
Sheila Ann, Dec. 7. 

Wyse, Daniel and Jhan 
(Yoder), South Vienna, Ohio, 



46 



Gospel Herald 



first child, Joseph Samuel, Dec. 
22. 

Zook, Randy and Lois (Miller), 
Lancaster, Pa., first child, Ashley 
Bray, Nov. 18. 



MARRIAGES 



Beachy — Martin. — Joe 

Beachy, Hutchinson, Kan., South 
Hutchinson cong., and Teenia 
Martin, Hutchinson, Kan., 
Catholic Church, by Calvin R. 
King, Dec. 10. 

Hunsberger — Kane. — Bryan 
Hunsberger, Souderton, Pa., 
Souderton cong., and Barbara 
Kane, Lansdale, Pa., Catholic 
Church, by Gregory Parlente, 
Oct. 15. 

Kotva — Stauffer. — Joseph J. 
Kotva, Jr., Bedford, Ohio, 
Friendship cong., and Carol Sue 
Stauffer, Mendon, Mich., South 
Colon cong., by Landis Martin 
and Leo Miller, Dec. 17. 

Miller— Yoder.— Tom Miller 
and Gina Yoder, both of Kalona, 
Iowa, East Union cong., by J. 
John J. Miller, Dec. 24. 

Shenk — Stahl. — Clayton Leon 
Shenk, Lancaster, Pa., Lyndon 
cong., and Mary Lois Stahl, 
Lititz, Pa., Millport cong., by 
Omar B. Stahl, Dec. 23. 

Wood — Hilty.— Joe Wood and 
Janice Hilty, both from Huber 
cong., New Carlisle, Ohio, by 
Monroe Slabach and Paul 
Conrad, Dec. 16. 



OBITUARIES 



Beiler, Melvin Willard, son of 

John and Martha Beiler, was 
born at Nappanee, Ind., Jan. 12, 
1917; died at his home at 
Grantsville, Md., Dec. 25, 1983; 
aged 66 y. On June 3, 1939, he was 
married to Ruth Beachy, who 
survives. Also surviving are 2 
sons (Ronald and Larry), 4 
daughters (Lucy Bender, Judy 
Mayhill, Ruth Anne Yoder, and 
Daisy Townsend), 11 grand- 
children, one great-grandchild, 
one brother (Jonas Beiler), and 3 
sisters (Lydia Beiler, Mary Lou 
Beiler, and Edna Beiler). He was 
ordained to the ministry in 1957 
and served until March 1983, 
when he developed a brain 
tumor. He was a member of Red 
Run Mennonite Church. Funeral 
services were held at Springs 
Mennonite Church on Dec. 27, in 
charge of Earl Yoder and Edgar 
Miller; interment in Springs 
Mennonite Cemetery. 

Bergey, Oliver D., son of 
Oliver and Hettie (Detweiler) 
Bergey, was born at Doylestown, 
Pa., July 25, 1896; died at 
Doylestown, Pa., Dec. 6, 1983; 
aged 87 y. He was married to 
Elizabeth Ruth, who survives. 
Also surviving are 3 daughters 
(Grace — Mrs. Paul G. Bren- 
neman, Lois— Mrs. Dean Swartz- 
entruber, and Eunice — Mrs. 



Herbert Hess), 4 sons (John, 
Chester, Richard, and Ted), 33 
grandchildren, 20 great-grand- 
children, one brother (Nelson), 
and 2 sisters (Priscilla and 
Esther Heacock). He was a mem- 
ber of Doylestown Mennonite 
Church, where funeral services 
were held on Dec. 10, in charge of 
J. Silas Graybill and Ray K. 
Yoder; interment in Doylestown 
Mennonite Cemetery. 

Brenneman, Lon David, son 
of Harold and Olive (Troyer) 
Brenneman, was born on Apr. 21, 
1951; died of injuries received in 
an accident at his place of 
residence, Lititz, Pa., Dec. 24, 
1983; aged 32 y. Surviving are his 
parents, one son (Chad), one 
sister (Lucy — Mrs. Ottis Conley), 
one brother (Keith), and his ma- 
ternal grandmother (Lydia 
Troyer). Interment in Erb's Men- 
nonite Cemetery. 

Cooprider, Carrie, daughter 
of Phillip and Anna (Troyer) 
Zimmerman, was born at Jet, 
Okla., Nov. 8, 1898; died at Scho- 
walter Villa, Hesston, Kan., Dec. 
25, 1983; aged 85 y. On Nov. 16, 
1922, she was married to Ross 
Cooprider, who died in 1969. Sur- 
viving are one son (Donovan), one 
daughter (Anna Joyce Hoff), 4 
grandchildren, and 7 great- 
grandchildren. She was preceded 
in death by one son. She was a 
member of Hesston Mennonite 
Church, where funeral services 
were held on Dec. 28, in charge of 
Paul Friesen; interment in East 
Lawn Cemetery. 

Garges, John A., son of 
Howard and Mamie (Angle- 
moyer) Garges, was born in New 
Britain Twp., Pa., July 25, 1927; 
died at Grandview Hospital, 
Sellersville, Pa., Dec. 19, 1983; 
aged 56 y. He was married to 
Doris Baum, who survives. Also 
surviving are 3 sons (Dean, Gary, 
and Jay), one sister (Esther- 
Mrs. Chester Derstine), and 2 
brothers (Arthur A. and Carroll 
A.). He was a member of 
Doylestown Mennonite Church, 
where funeral services were held 
on Dec. 22, in charge of Ray K. 
Yoder and Roy Bucher; inter- 
ment in Doylestown Mennonite 
Cemetery. 

Hilty, Minnie, daughter of 
Tobias and Barbara (Musser) 
Greider, was born near Davton, 
Ohio, Sept. 27, 1899; died at her 
home in Huber Heights, Ohio, 
Nov. 20, 1983; aged 84 y. On Oct, 
27, 1925, she was married to 
Wesley G. Hilty, who survives. 
Also surviving are 3 daughters 
(Esther— Mrs. Paul Christner, 
Orpha— Mrs. Monroe Slabach, 
and Miriam— Mrs. James Good), 
2 sons (Robert and Paul), 25 
grandchildren, and 14 great- 
grandchildren. She was preceded 
in death by an infant son, one 
grandson, and 3 great-grandsons. 
She was a member of Huber 
Mennonite Church, where 
funeral services were held in 
charge of Paul Conrad; interment 
in Huber Mennonite Cemetery. 

Riser, John O., son of Andrew 
and Mary (Brunk) Kiser, was 
born near New Erection, Va., 
July 18, 1894; died at Hesston, 



Kan., Dec. 4, 1983; aged 89 y. On 
Dec. 30, 1914, he was married to 
Iva Zook, who died in November 
1961. In May 1963, he was mar- 
ried to Fannie Camp, who sur- 
vives. Also surviving are one son 
(Lloyd Kiser), one daughter 
(Velma Evers), 7 grandchildren, 9 
great-grandchildren, and one 
great-great-grandchild. Me- 
morial services were held at 
Schowalter Villa, Hesston, Kan., 
and funeral services were held at 
La Junta, Colo., Dec. 9, in charge 
of Darrel Otto; interment in the 
East Holbrook Mennonite 
Church Cemetery. 

Martin, Rhoda Mae, daughter 
of Samuel and Lucy (Strife) 
Diller, was born at Leitersburg, 
Md., Apr. 25, 1903; died of a 
massive heart attack at Waynes- 
boro, Pa., Dec. 26, 1983; aged 80 
y. On Nov. 11, 1922, she was mar- 
ried to David L. Martin, who died 
on Oct. 29, 1980. Surviving are 3 
sons (Nelson L., Elwood and 
Warren Martin), 4 daughters 
(Vera Kuhns, Isabelle Bum- 
baugh, Wilma Martin, and Elva 
Stauffer), and one sister (Mary 
Witmer). She was preceded in 
death by one brother (Albert 
Diller). She was a member of 
Cedar Grove Mennonite Church, 
where funeral services were held 
on Dec. 29, in charge of G. Robert 
Crider, Dennis Kuhns, Timothy 
Martin, and Nelson L. Martin; 
interment in the church 
cemetery. 

Pierce, Ray Richard, son of 
Sylvester S. and Dorothy 
(Brown) Pierce, was born at 
Manheim, Pa., Aug. 31, 1932; died 
at Lancaster, Pa., Dec. 22, 1983; 
aged 51 y. He was married to 
Marjorie Elaine Townsley, who 
survives. Also surviving are 3 
daughters (Darlene— Mrs. Peter 
Lucinai, Karen — Mrs. Steven 
Snyder, and Joan) and 3 grand- 
children. He was a member of 
Elizabethtown Mennonite 
Church, where funeral services 
were held on Dec. 26, in charge of 
Richard H. Frank and Walter L. 
Keener; interment in Eliza- 
bethtown Mennonite Cemetery. 

Schultz, Albert C, son of Cor- 
nelius T. and Anna (Voth) 
Schultz, was born near Dundee, 
Kan., Sept. 16, 1894; died at 
Valley Manor Nursing Home, 
Protection, Kan., Dec. 21, 1983; 
aged 89 y. On July 21, 1917, he 
was married to Karoline 
Ratzlaff, who preceded him in 
death in 1978. Surviving are 2 
daughters (Marie— Mrs. Ernest 
Selzer and Elsie— Mrs. Robert 
Knabe), 3 sons (Eldon, John, and 
Wilmer), 17 grandchildren, 30 
great-grandchildren, 4 brothers 
(John, Eddie, Jake, and Elmer), 
and 6 sisters (Lizzie, Lena, 
Mabel, Nina, Marie, and Lu- 
cinda). He was preceded in death 
by one son (Vernon), one grand- 
daughter, 4 brothers (Fred, 
Harry, Pete, and Ben), and one 
sister (Susie). He was a member 
of Protection Mennonite Church. 

Short, Glenford D., son of 
Harmon and Lydia (Beck) Short, 
was born in Fulton Co., Ohio, 
Apr. 3, 1915; died of a heart at- 
tack at Columbia, Mo., Dec. 18, ' 



1983; aged 68 y. On Feb. 11, 1937, 
he was married to Kathryn 
Nofziger, who survives. Also sur- 
viving are 6 daughters (LaRue, 
Mary Ellen— Mrs. Frank Gaed- 
dert, Marlene— Mrs. Ronald 
Nofziger, BeEtta — Mrs. Byron 
Folk, Bonnie — Mrs. Lynn Snort, 
and Margaret— Mrs. Allen Chir- 
pich), 2 sons (Duane and 
Thomas), 25 grandchildren, one 
great-grandson, and one sister 
(Letha— Mrs. Lester Richer). He 
was a member of Zion Mennonite 
Church, where funeral services 
were held on Dec. 22, in charge of 
Ellis B. Croyle; interment in Pet- 
tisville Cemetery. 

Zook, Bertha L., daughter of 
Joshua B. and Mary Ellen (Zook) 
Zook, was born in Allensville, 
Pa., Dec. 24, 1909; died of cancer 
at Lewistown Hospital on Oct. 4, 
1983; aged 73 y. Surviving are 4 
sisters (Anna M. Zook, Cath- 
erine—Mrs. Elmer Yoder, Fran- 
nie R. Zook, and Mary R. Yohn). 
She was preceded in death by one 
sister (Pheobe Oyer) and one 
brother (Chauncey Zook). She 
was a member of Allensville 
Mennonite Church, where 
funeral services were held on Oct. 
7, in charge of Timothy Peachey 
and John P. Oyer; interment in 
Allensville Cemetery. 

Zook, Simon Z., son of Jacob 
K. and Anna (Zook) Zook, was 
born at Gap, Pa., Nov. 5, 1922; 
died of cancer at Oxford, Pa., 
Nov. 30, 1983; aged 61 y. On Aug. 
25, 1945, he was married to Anna 
Bell Weaver, who survives. Also 
surviving are 3 daughters (Anna 
Grace Moore, Geraldine Snyder, 
and Mary Jane O'Connor), 3 sons 
(Raymond W., Robert W., and 
Carl W.), 4 brothers (Joel, Amos, 
Christian, and Jonas), and 2 
sisters (Fannie Beiler and Sarah 
Striecher). He was preceded in 
death by one son (Edwin W.). He 
was a member of Media Men- 
nonite Church, where funeral 
services were held on Dec. 3, in 
charge of H. Wesley Boyer and 
Vernon Smoker; interment in 
Hinkletown Mennonite Church 
Cemetery. 



CALENDAR 



MCC annual meeting, British Columbia. 
Jan. 26-27 

Mennonite Board of Education Board of Di- 
rectors. Keb. 3-4 

Mennonite Publication Board. Sarasota, 
Fla., Feb. 3-4 

Comite Administrative), Feb. 9-11 

Afro- American Mennonite Association 
Executive Board, Inglewood, Calif., Feb. 
10-11 

Mennonite Board of Missions Board of Di- 
rectors. Elkhart, Ind, Feb. 23-25 

Council on Faith, Life, and Strategy] 
Laurelville, Pa, Feb. 2fi-29 

Conversations on Faith, Laurelville, IV, 
Feb. 27-29 



CREDITS 

Pp. 40, 41, by Kichard A. Kauffman; p. 42 by 
.1, Allen Bruliaker 



January 17, 1984 



47 



ITEMS AND COMMENTS 



Honduran president orders U.S. re- 
ligious women to stay home 

About 100 Catholic and Protestant 
women, on their way to a five-day 
prayer vigil at two U.S. military bases 
in Honduras, were refused permission 
to board their flight from New Orleans 
on Dec. 5 by order of the president of 
Honduras. The approximately 150 
women taking part in the planned vigil 
were to arrive in Tegucigalpa on Dec. 5, 
and pray at the U.S. army base in Tal- 
merola and navy base in San Lorenzo, 
near the El Salvador border. They were 
also supposed to go to a newly 
redesigned American "battlefield" hos- 
pital in Comayasua equipped to treat 
3,000 casualties. 



Church agencies called key to global 
child health campaign 

Lives of up to seven million Third 
World children can be saved annually if 
a global campaign is mobilized to imple- 
ment four simple and low-cost tech- 
niques, says UNICEF, the United Na- 
tions Children's Fund. In its annual 
report on the state of the world's 
children, UNICEF said new case his- 
tories from 20 developing countries 
document the dramatic improvement 
resulting from the use of growth charts, 
oral rehydration therapy (ORT), breast- 
feeding, and immunization. Concerted 
i use of rehydration salts has halved the 
; deaths from diarrhea in some of the 
\ countries, the report said. Dehydration 
caused by diarrhea is the world's lead- 
ing killer of children. 

A requirement for success of the 
world child health campaign is an effec- 
tive grass-roots communication and dis- 
tribution network, since official health 
services reach only a quarter of the 
people. Church and other voluntary 
agencies can provide key help in this 
area, UNICEF officials said. 



Evangelical campus ministry 
launches inner-city project 

Campus Crusade for Christ has begun 
a special program in New York which 
attempts to address the problems of the 
city by working through local churches. 
Called "Here's Life, Inner City" the 
program was launched in early Decem- 
ber at three fund-raising banquets. 
Some 1,200 people attended and pro- 
vided donations and pledges of more 
than $70,000, including more than 



$18,000 in cash. Speakers included 
Campus Crusade's president and 
founder, Bill Bright, and Paul Moore, 
the Church of the Nazarene pastor who 
founded a ministry called the Lamb's 
Ministry at Times Square in the early 
1970s. 

Many evangelical groups are fre- 
quently criticized for not dealing with 
social problems, drawing attention to 
themselves, and ignoring local churches, 
but Bright said this would not happen 
with Here's Life, Inner City. "We have 
nothing to promote as far as Campus 
Crusade for Christ is concerned," Dr. 
Bright said. Rather, he explained, the 
program seeks to work with programs 
already established or planned by local 
churches. Here's Life, Inner City will of- 
fer them financial and staff assistance. 



Ghana Presbyterians withdraw from 
church unity talks 

The Presbyterian Church of Ghana 
has withdrawn from church-union talks 
in that country, leaving six denomina- 
tions still in the merger negotiations. 
The talks, which have been going on 
since 1957, anticipate a merger in 1986. 
The remaining denominations are the 
Accra and Kumasi dioceses of the (An- 
glican) Church of the Province of West 
Africa, African Methodist Episcopal 
Church of Ghana, Evangelical Presby- 
terian Church of Ghana, Evangelical 
Lutheran Church of Ghana, Ghana 
Mennonite Church, and Methodist 
Church of Ghana. 

Bishop S. B. Essamuah, president of 
the Methodist Church of Ghana, 
described the Presbyterian church's de- 
cision as "sad and astonishing," saying 
it meant that "as it is now, the future 
unity looks hazy and negotiations for 
unity may be suspended to allow the 
remaining churches to solve any knotty 
points facing them." 



Congress letters credited with release 
of Chinese Christian 

Human rights groups say that a let- 
ter-writing campaign by 34 con- 
gressmen has led to the release of a 
jailed Chinese Christian activist who 
was reportedly facing execution. He was 
reportedly arrested with hundreds of 
Christians there in a crackdown last 
August. American officials and private 
groups refused to immediately identify 
the freed prisoner, whose family said 
they had been told by authorities that 
he would be executed. But they did say 
he was the son of a prominent Shanghai 
"house church" leader, who was ar- 
rested along with his son and remains 
imprisoned. 

There has been no official response 
from the Chinese government or word 
on whether the Shanghai church leader 



would also be released, said aides to the 
congressmen. But Christian Response 
International, a human rights group 
which organized the campaign, attrib- 
uted the release to pressure from Wash- 
ington. The group also reported that an 
execution date set for the church leader 
appears to have been dropped by the 
Chinese. 



U.S. sued on visa denials to critics of 
U.S. policy in Latin America 

More than 35 individuals and organi- 
zations, including three religious 
groups, have sued the Reagan adminis- 
tration for denying visas to Nicaragua's 
interior minister, two Cubans, and the 
widow of slain Chilean President 
Salvador Allende. In three separate 
suits filed on Dec. 15 in U.S. District 
Court in Washington, D.C., by the 
American Civil Liberties Union, they 
charged that the administration was us- 
ing its visa authority to "shape and limit 
the public debate in the United States." 
All of the plaintiffs, among them four 
members of Congress, had scheduled 
meetings with at least one of those 
barred from entering the country. 

"The purpose and effect of this policy 
has been to deny Americans the op- 
portunity to hear significant and 
respected critics of American policy," 
the suit said. "Such a pattern of 
ideological exclusions is inconsistent 
with the basic premises of a free so- 
ciety." 



Episcopal member of Reagan panel 
changes views on hunger 

An Episcopal laywoman who serves 
on President Reagan's hunger com- 
mission has taken back remarks she 
made to church volunteers in October 
about what she termed the "great" 
hunger problem in the United States. 
Betsy Rollins, who runs a food bank in 
Durham, N.C., said in an interview that 
after hearing testimony from over 100 
witnesses and reviewing surveys, she 
has found "no hard evidence" that there 
is a new, or widespread, hunger problem 
in the United States. 

"We have authoritative information 
that the numbers of soup kitchens, and 
numbers of people seeking help from 
them, are up," said Mrs. Rollins, refer- 
ring to information gathered so far by 
the President's Task Force on Food 
Assistance. "But we don't have informa- 
tion about why they've grown," and 
whether the food-bank activity reflects 
an overall increase in hunger, Mrs. 
Rollins said. She said the increase can 
be attributable to a variety of factors, 
including increased awareness of 
private services, and possibly more will- 
ingness to take advantage of the pro- 
grams. 



EDITORIAL NEWSPAPER 

:^o?oo 51H 

MENNONITE BIBLICAL SEMINARY 
5003 HfcNHAM AVF 

ELKHART I N 



There oughta be a law 



Who of us has never been confronted with some anti- 
social behavior and not said to himself or a person 
nearby, "There oughta be a law against it"? Who of us 
has never been passed on the turnpike by a speeder and 
not felt a smidgeon of satisfaction a few miles down the 
road to see the car stopped with a red flashing light be- 
hind it? Who of us has not had feelings of conflict when a 
murderer is caught and sentenced? 

The regulation of unacceptable behavior has been a 
problem since the beginning of human history. How do 
you make people behave? Parents seek to discipline their 
children, some more successfully than others, but their 
children grow up and are no longer the parents' 
responsibility. Who then will control them? Must some- 
one control them? 

In developing his theory about the relation between 
the church and the government, the apostle Paul makes 
the obvious point that "rulers are not a terror to good 
conduct but to bad" (Rom. 13:3a). The church has found 
many times since then that not all rulers are as clear 
about their role as this. Indeed, tradition has it that Paul 
himself, a man we would affirm had maintained good 
conduct, was executed by his government. 

But our point is not this. It is rather the opposite: 
whether rulers are effective to control evildoers and 
whether we should depend on them for this. The answer 
is paradoxical: laws — and rulers — are effective when the 
people support them. The laws of a state represent a 
kind of political consensus which nearly everyone under- 
stands and abides by. When the consensus falls apart, 
the law becomes ineffective. 

We can illustrate by the attempt to regulate by law 
the distribution and consumption of drugs. For about 15 
years the U.S. tried to stop by legislation the use of alco- 
holic drinks. It was a proper concern and a brave effort, 
but it was later overturned because of widespread op- 
position and disobedience. 

Yet repealing the law has not solved the problem. In 
spite of disobedience, I would feel safer in a society 
which forbade the manufacture and use of alcoholic 
drinks. From my standpoint, there oughta be a law 
against it, for in my opinion, brewers, distillers, and dis- 
tributors of their products are motivated by greed — they 
make their billions by developing addictions in people. 

Recently Mennonite Central Committee of Canada 
sent out a summary of a study of alcohol promotion and 
use drawing on a report published in the November 1983 
issue of the Multinational Monitor * The study was done 
for the World Health Organization, which has not 
published the results, apparently for fear of offending 
powerful international interests. 

The report shows how the use of booze is going up in 



the Third World, where the alcohol industry spent $2 
billion fn advertising in 1981. "It shows how the major 
manufacturers of alcohol, faced with declining sales in 
Western countries, have proceeded to target the largely 
untapped Third World markets." It is also reported that 
Americans spent an average of $249 on alcohol in 1979 
and that 27 corporations each sell more than $1 billion 
worth of alcohol in a year. 

In "The Inebriating of America" the Monitor notes 
that "drug pushing is most often perceived as seamy, 
drab and secretive. . . . But America's most popular 
hard drug, alcohol, is sold openly and aggressively by 
some of the nation's leading corporations without risk of 
social opprobrium." Yet the yearly toll from alcohol 
abuse in the U.S. alone is $120 billion. 

There oughta be a law against it! There are some laws, 
but they have trouble getting to the heart of the prob- 
lem. Because of an increase of driving accidents among 
teenagers, some states have raised the legal drinking age 
and cops do routine checks with breathalizers. Maclean's 
reports that throughout 1983 Canadians have been 
clamoring for "tougher penalties for the more than 150, 
000 drinking drivers convicted each year." Finally, in 
response Canadian justice minister Mark Mac Guigan 
responded that "drinking and driving is one of the most 
dangerous and irresponsible acts that a person can 
perform" and announced plans for more regulations. 

So if there oughta be a law, there is a law. Indeed, 
there are many laws seeking to regulate the irresponsi- 
ble behavior which may follow drinking. But the govern- 
ment is handicapped when many disregard the laws. It 
is the nature of alcohol to hamper decision-making and 
to encourage "dangerous and irresponsible" acts. 

There is another law which can be applied against 
drinking, the law of love. Paul speaks of that in the lat- 
ter part of Romans 13, a passage that is too often over- 
looked. "Love does no wrong to a neighbor," he writes in 
verse 10. "Therefore love is the fulfilling of the law." 

We can support governmental efforts to regulate the 
liquor industry and the irresponsible actions of 
drinkers. There oughta be a law against advertising al- 
coholic drinks, for example. But we need not wait for the 
government to clean up the act, for they never will. In 
the meantime, we are called to live by the law of love. 
For me, this calls for abstinence because of the negative 
association and implications of this openly supported 
drug-pushing business. Let's call it what it is.— Daniel 
Hertzler 

"Copies of the articles are available from Mennonite Central Commit- 
tee Canada Peace and Social Concerns Committee, 201-1483 Pembina 
Hwy., Winnipeg, MB RUT 2C8. 



Tf January 24, 1984 

Gospel Herald 



The ministry of waiting 



by J. Daryl Byler 




Did you ever consider that we spend most of our lives 
waiting? We wait in lunch lines ... we wait in grocery 
lines. We wait for traffic lights. We wait anxiously to go 
on a trip, then can hardly wait to go home! We wait for 
the first day of school; we wait for the last day of school. 
We wait for the mailman. We wait for babies to arrive, 
then wait for them to go to sleep! We wait for people to 
change. And we're always waiting for tomorrow. 

Sometimes we wait patiently; sometimes we don't feel 
we have time to be patient. If we're going to spend so 
much time waiting, how can we become skilled in this 
activity? 

I think God spends a lot of time waiting. As a matter 
of fact, I think waiting is one of God's main activities. 
History is the story of God waiting on his people. God 
seems to embrace waiting as a creative ministry. 

Waiting is an expression of God's security in, and the 
servant-nature of, his sovereignty. Ironically, God's 
waiting is the essence of his activity. It is intense in- 
volvement with his people, without forcing his ways 
upon us. 

On the other hand, the Scriptures are full of passages 
that talk about people waiting on God. In Psalm 25:5 
David says, "Lead me in Thy truth and teach me, for 
Thou art the God of my salvation; for Thee I wait all the 
day" (NAS). What is David talking about, "waiting all 
day long?" He makes it sound as if God is slow! 

Like a vine around a tree. The Hebrew concept of 
waiting (as used to speak of waiting on God) means to 
bind ourselves to, or twist ourselves around, like a vine 
wraps around a tree. It means to draw close to God with 
expectation. 

Luke relates a story in Acts 1 about waiting on the 
Lord. Jesus tells his disciples to stay in Jerusalem and 
wait for the gift promised by God. There are several 
points from this story that are relevant in relation to 
waiting on God: 

1. Waiting on God seems to be associated with the 
unleashing of God's power in our lives. In this case, by 
the coming of the Holy Spirit. The Old Testament 
concurs with this concept. In many of the psalms, David 
equates waiting on the Lord with giving him the 



50 



Gospel Herald 



Limelight 

Fame, you wear an alluring face, 
I feel the tugging of temptation 
to join your public spectacle, 
to taste your strange elation. 

But you're no more than cotton candy — 
enticing, sweetly scented fare 
in giant puffs of nothingness, 
bites of brightly colored air. 

—Marilyn Black Phemister 



resources for life, the power to live. And, of course, a 
verse familiar to each of us, Isaiah 40:31, "They that 
wait upon the Lord shall renew their strength...." 
Waiting on the Lord opens the valve for God's Spirit to 
flow into our beings with energy and strength for life. 

2. Waiting on the Lord gives our desires a season to 
mellow and mature. Something happened between verse 
6 of chapter 1, when the disciples were still hung up on 
the idea of Christ establishing a political kingdom, and 
the last part of chapter 2 where they give leadership to 
the new community of God's people. There is something 
about bringing our desires and wishes into the presence 
of God that brings refining and sharpening. Sometimes 
when we're anxious to charge ahead, God wants to do 
some remodeling first. Somewhere in the silence, in the 
long quiet moments of waiting, God gives us op- 
portunity to see and affirm his truths and promises, and 
allows us to re-chart our priorities. 

3. Waiting on the Lord seems not only to be a time of 
being drawn to God, but a time of being knit closely to 
the people of God. Verse 14 speaks of the people being of 
one mind, being continually devoted to prayer. There is 
something about the experience of waiting that high- 
light the beauty and strength God provides for us in his 
body. 

There is another kind of waiting. Waiting on each 
other. This is where we particularly have an opportunity 
to turn waiting into a ministry. 

When I was a child, our family had a puppy named 
Sparky. One Sunday afternoon I was throwing baseball 
with a friend, and accidentally beaned Sparky in the 
head with a wild pitch. Unfortunately, Sparky was not 
wearing a batting helmet! Sparky lay limp on the 
ground. My first thought was that he was dead. He was 
not. But he had a very serious concussion. For the next 
month it became a family project to tenderly nurse him 
back to health, giving tiny spoonfuls of milk at first, and 
gradually solid food. We waited from day to day to see 
steps of progress, and slowly, Sparky did get better. 

We're surrounded by people who seem to have con- 
cussions of sorts. People who don't act the way we'd like 



J. Daryl Byler is a minister in the Jubilee Mennonite Church, 
Meridian, Miss. 



to see them acting. If only he or she could change, we 
think, life would be so much better for them (and 
perhaps easier for us!). In many cases, growth really is 
necessary and desirable. 

Four critical elements. In the story of Zacchaeus in 
Luke 19, Jesus gives us a model for the ministry of wait- 
ing. I would suggest that Jesus demonstrates in this ac- 
count four elements that are critical if we want to have 
an effective ministry of waiting. 

1. A redemptive spirit. Verse 10 says Jesus came to 
seek and save. His purpose was to draw Zacchaeus back, 
to restore him to fellowship. In the ministry of waiting 
we work with persons in their most vulnerable spots. We 
must choose not to manipulate and exploit, but to care- 
fully consider their well-being. The root of an effective 
ministry of waiting is the conviction that broken 
persons are worth restoring. 

2. Reaching out. Verse 5 shows Jesus reaching out to a 
despised little man in a sycamore tree. Jesus' careful eye 
reads Zacchaeus' signal for help. He takes the initiative 
in developing the relationship. 

Those who are broken often have unusual ways of ask- 
ing for help, ways that appear to be anything but a cry 
for help. A sensitive spirit and persistence in reaching 
out go a long way in a ministry of waiting. 

3. Being present. Again in verse 5, Jesus says, "Today 
I must stay at your house." One of the most effective 
ways to minister to one who is sick or grieving is simply 
to be present There is a powerful understanding and 
sense of acceptance that can take place without many 
words. Jesus knew he must be present with Zacchaeus. 

4. Giving options. One of the reasons God does so 
much waiting is that he allows us choices. We are not 
programmed to do things just as he pleases. And God 
patiently bears the consequences of our choices. 

It would be interesting to know exactly what was 
shared between Jesus and Zacchaeus. Apparently, Zac- 
chaeus felt the freedom to choose his own direction . . . 
and what a great choice! 

We have not reached a mature level in the ministry of 
waiting until we, too, can allow others to choose freely. 
We, too, must sometimes bear the consequences of poor 
choices. But, no doubt, we'll reap the benefits of some 
good choices as well. 

Dare we, in God's likeness, embrace a ministry of 
creative waiting? ^ 



GOSPEL HERALD Volume 77 Number 4 

Editor: Daniel Hertzler News Editor: Richard A. Kauffman 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905) and Herald of Truth (1864). The Gospel Herald is a 
religious periodical published weekly for the Mennonite Church by the Men- 
nonite Publishing House, 616 Walnut Avenue, Scottdale, Pa. Subscription 
price (in U.S. dollars): $18.50 per year, three years for $50.75. For Every 
Home Plan: $14.50 per year mailed to individual addresses. Eighty Percent 
Plan: $16.00 per year to individual addresses. Gospel Herald wul be sent by 
air mail upon request to overseas addresses. Write to Customer Service for 
current rates. Change of address should be requested six weeks in advance. 
Send all material for publication to Gospel Herald, ? ottdale, Pa. 
15683. Second-class postage paid at Scottdale, Pa. io683. Litho- 
graphed in United States. Copyright c 1984 by Mennonite Publishing House. 
Canadian subscriptions: Second-class postage paid at Kitchener, Ont. Regis- 
tration No. 9460. 



January 24, 1984 



51 



Sadie Oswald: She just came to visit 

by Laurence Horst 



One day the Lord said, "Sadie Oswald, go unto a land 
that I will show you, but stop at the Chicago Home 
Mission on your way." 

Miss Sadie stopped at the Chicago Home Mission to 
visit for several days to be useful where there was need. 
After two days at the mission, Sadie was invited to 
remain for several weeks to help with the work which 
was piling up. She agreed to stay for several weeks and 
her helpfulness was so beneficial that her temporary 
assignment turned into months and then years. 

During more than twenty-five years of faithful ser- 
vice to mission work in Chicago, Sadie was never given 
an official letter of invitation to serve, but was 
continued on from year to year of fruitful service. The 
work was varied, including Sunday school, summer Bi- 
ble school, Released Time Bible Class, Fresh-Air 
Program, home visitation, and carrying food and 
clothing to families destitute of basic needs. 

In 1957 a major portion of the congregation moved to 
Englewood because the city was coming to take down 
the old church building to help make room for the Dan 
Ryan Expressway. However, the demolition of the 
building was delayed for two years and a program of 
Christian education and worship was continued in the 
building. Sadie remained in the old community to carry 
on the work. Pastor Wayne King and his wife, Clara, 
would go on Sundays to lead the worship services. Many 
trying experiences came to Sadie as she lived — part of 
the time alone— in the old building. 

In the fall of 1959 the Lord opened the way to open a 
new setting for the work at 1113 West 18th Street, and 
with a lot of hard work and good help the work was 
moved and worship services continued on 18th Street. 
Marilyn Hartzler, Miriam Weldy, and Thelma Kauff- 
man came for a number of years from Indiana each 
weekend to help. They were all gifted teachers. Marilyn 
was excellent with the youth and Miriam led the singing 
for the worship services. Their help was really needed in 
those days and meaningful worship services continued. 

Pastors came and went but Miss Sadie stayed on. She 
had a vision that God had a special work for the 18th 
Street witness — Mennonite Community Chapel — and 
she went from house to house witnessing, carrying her 
Bible for ready reference. Her witness was effective and 



Laurence Horst is a former Mennonite Board of Missions worker in 
Chicago and in Ghana. He delivered this tribute to Sadie Oswald dur- 
ing a special service in her honor at Mennonite Community Chapel. 



the Lord blessed her ministry through the years and to- 
day there are people in many places who began their 
journey with God through Miss Sadie's faithful witness. 

If there was no one to prepare the chapel for worship 
on Sunday, Miss Sadie could be found there late into the 
Saturday nights scrubbing floors and dusting benches in 
preparation for the Lord's Day when people would come 
to hear the Word taught and preached. 

Decoration was a part of Miss Sadie's gift. Late one 
night she was hanging curtains in a Sunday school 
classroom at Mennonite Community Chapel. She was 
stretching high from the top of the tall stepladder when 
suddenly her foot slipped and she fell. This fall damaged 
a vertebra in her back, leaving her lying on the floor al- 
most helpless with pain. 

Now what can one do for help? It was late at night and 
the telephone was up in her apartment many painful 
steps away. She crawled, dragging her body through the 
full length of the chapel, out onto the sidewalk, and up a 
long flight of stairs to her room. Once in her room she 
was able to reach the phone and call for help in the mid- 
dle of the night. 

This painful experience placed her in the hospital and 
into a confining cast for weeks. By the miracle of nature 
and the kind providence of God, Miss Sadie was healed 
and able to carry on the work on 18th Street. 

After twenty-five years of faithful service Miss Sadie 
began to feel it wise to take retirement. Jesus had 
walked the streets of Chicago with her and many lives 
had been touched. Some of the persons whose lives had 
been influenced said that as a gift of appreciation they 
would like to make it possible for Miss Sadie to go to Is- 
rael and actually walk where Jesus once walked. This 
project was successful and she was able to join a Chris- 
tian tour group to Israel. 

Since retirement Miss Sadie continues to have "open 
house" for all who wish to come for counsel and fellow- 
ship. She also continues to be one of the counselors for a 
local Christian TV station. Her service in both of these 
areas continues to be very meaningful. And now as a 
special dividend of God's grace the Lord has led a Chris- 
tian brother to ask for Miss Sadie's hand in marriage so 
they might be united to walk the pathway of life to- 
gether. 

Sadie Oswald was married to Emory Kauffman at the 
Salem Mennonite Church in Shickley, Nebraska, July 
10, 1983, and thus began another era in the life of our 
sister who stopped at the Chicago Home Mission to visit 
for several days. ^ 



52 



Gospel Herald 



Voices of the people in Nicaragua 



by Robert Kreider 



"They praised God and enjoyed the favor of the whole 
people. And day by day the Lord added to their 
number those whom he was saving" (Acts 2:47). 

In the evening news we are reminded by U.S. officials 
again and again that the Sandinista government of 
Nicaragua is a bad and evil force which threatens the 
life and security of freedom-loving countries throughout 
the Americas. Our visit to Nicaragua was too brief to 
warrant an assessment of United States efforts to topple 
the Sandinista government and restore the power of the 
Somoza regime (Contra rebels) who ruled the land for a 
generation. We did talk with Mennonite and other evan- 
gelical leaders who testify that their churches are well 
and growing in this socialist country. 

The Moravians were among the first evangelical mis- 
sionaries to come to the New World. John Wesley came 
to Georgia in the 1730s with the Moravians. The largest 
evangelical group on the East coast of Nicaragua are 
Moravians who find their base among the Miskito 



"Would you tell your people we want 
peace?" pleaded the deacon in a 
Nicaraguan Mennonite congregation. 



people. Relations between the Miskitos and the San- 
dinista government have been shaky at best. We met 
with a Moravian pastor, a man of reconciliation, who is 
intent on rebuilding the broken relations with the new 
socialist government. His meetinghouse is not only a 
place of worship but also a hostel, clinic, legal service 
center, and school for refugee people seeking help in the 
city of Managua. He acknowledged that the position of 
the Moravian Church is still fragile but he has much 
hope: "We believe we have to work with the revolution 
and some day we will come through. So many of our 
people come to Managua because someone in their 
families has been in the courts. They have no money to 
pay legal fees. A panel of conscientious lawyers is help- 
ing. We are working with the poorest of the poor." He 
observed that the attitude of Sandinista leaders has 
changed toward the church. "Evangelicals," he noted, 
"are no longer regarded as a threat to the government." 

"Our task," he said, "is to help our people understand 
the revolutionary process and to understand the ways of 



Robert Kreider is recording secretary of Mennonite World Con- 
ference. His series of articles on Central America has been made 
available to the Meetinghouse (/roup of publications. 



J 


jy CENTRAL AMERICA 


Mexico \. 


Belize 




V ( Guatemala S Honduras 




^»rV Nicaragua ' 




PACIFIC OCEAN ^"V* 


CARIBBEAN SEA 




f Costa 
V^S. Rica 






)~ {Panama 




Map by Jim King ^ 



reconciliation." He reported that the situation on the 
East Coast is "improving dramatically as the govern- 
ment is beginning to meet with the local people." In all 
of this he stated, "I am working for peace and reconcilia- 
tion." He was pleased to inform us that the Moravian 
Church last February adopted a statement calling for 
peace and reconciliation. 

Although I was born and bred in a historic peace 
church, in no two-week period have I ever heard so much 
spontaneous affirmation of the themes of love, peace, 
justice, and reconciliation. The violence and injustice 
which presses in upon the people leads them to rely 
solely on the biblical bedrock of the gospel. 

We had a late Saturday afternoon conversation with a 
hearty Nicaraguan Baptist who is exuberantly in love 
with the church, his welfare work, the Mennonites, his 
family, and his neighborhood Bible study group. He told 
of having a conversion experience in the last ten years: 
"The Lord gave me opportunity to go to the university. 
The words of Jesus broke through to me, As my father 
sent me, so send I you.' " He told of how educated people 
fled the country with the fall of Somoza. "Evangelicals," 
he said, "were of the poor and did not leave. Less than 
one percent of the evangelical pastors left." He 
explained how the evangelicals were thus present and 
poised to grow after the fall of the old government. 

A broad space for church development. He com- 
mented that the Sandinista government is "providing a 



January 24, 1984 



broad space for church development." He identified 
three influences in his country, no one dominant or all- 
controlling: (1) Sandinista nationalism— that is, old- 
fashioned Nicaraguan nationalism; (2) Marxist-Len- 
inism; (3) Christian thought and life. 

He said that "the national directory of the Sandinista 
Party has stated that Christianity is not necessarily an 
opiate of the people, as Marxists would say, but is a 
resource to the nation." In different ways he lamented 
that Nicaragua is suffering from aggression from the 
United States. "I can't understand," he declared, "why 
the most powerful nation is trying to destroy this little 
country." He affirmed his belief in Nicaraguan socialism 
and in the need of Christians to search the Scriptures to 
find "the way of the Lord in this setting." 

He spoke appreciatively of the Mennonite Central 
Committee: "You may be small but you are widely 
recognized for your peacemaking, nonviolence, and your 
services. It is more than praying. It is acting. You as 
Mennonites, as a peace movement, have a responsibility, 
a challenge to be even more active. Together we need to 
read the Bible with a serious new focus on our task." 

It was late and I said to him: "You have been in meet- 
ings all day; now it is 6:00 p.m. and we must let you go." 

He responded: "I have another meeting, with my 
children." He told of his 16-year-old son who had come to 
him that week and said, "Daddy, I am going to ask to be 
baptized. I want to be with my people. I feel I have to 
obey the Lord. I understand better my task in the 
world." The father added, "I think your people helped 
our son." 

Another evening we met with three Mennonite church 
leaders, each from a different conference. One told of 
how in the past 13 years his conference had established 
45 congregations and 35 preaching stations. This year 
alone 18 church buildings were constructed, some with 
assistance from the Sandinista government. He com- 
mented that rapid growth brings its problems, such as 
the need for pastoral education. A second man spoke of 
how they take advantage of every opportunity to share 
their convictions on peace and nonviolence. He observed 
that the problem in his country was aggression from the 
outside. "It creates," he said, "an issue of conscience for 
our young men." 



We asked what gives uniqueness to their particular 
evangelical churches. The responses were varied: "Our 

peace position Our love for others, showing our 

concern not only for people's spiritual needs but also 

their physical needs Our churches are known for 

having a lot of love for others and for visitors We 

are characterized as conservative— a strong emphasis on 
discipline in family life. For us it is important to project 
Christian life into the community work and 

concerns Sound doctrine We believe and preach 

the salvation of the whole man Our peace position is 

Anabaptist. We believe in the whole Bible." With the 
last comment the speaker opened his leather bag and 
pulled out a Bible, notes, a flashlight, camera, and a 
sermon outline based on Hebrews 12 with an emphasis 
on holiness and discipleship. 

They were pleased to discuss the service and develop- 
ment programs of the church: "We try to teach people to 
take responsibility. We must try to listen more to the 
people. Everything is connected in the life of the poor: 

electricity, clothes, latrines We need to analyze 

needs more precisely We are working to organize 

the program so that we have responsible persons and 
committees in each congregation." 

One spoke of the need to tailor their counseling to the 
problems of each. "I try to speak from the Bible," he 
said. "When a person has a need, one doesn't give him 
the answers, but one leads him to find the answers in 
Scripture." 

One of the men, a young deacon in a rapidly growing 
Mennonite congregation, visited with us on the way to 
his home. He asked questions about American Men- 
nonite attitudes toward U.S. efforts to overthrow the 
Nicaraguan government. He was pleased to know that 
some Mennonites write letters to Washington officials. 
He turned to us directly and asked: "Would you tell your 
people we want peace? We don't want to be pushed to 
war. Although our church has some problems, we can 
work through them with our government." 

We dropped him off at his house on a crowded, dimly 
lit street. My thoughts were sad thoughts. My country 
could soon be at war with his country. He and I, brothers 
in Christ, would then be enemies. Deliver us, 0 God, 
from such a war of brothers. £0 



Anabaptist firsts 



While reading the New Schaff-Herzog Religious Ency- 
clopedia, I discovered that the early Anabaptists scored 
many firsts that their Mennonite descendants can be 
proud of. They were: 
The first modern Christians to state that church 

membership should be voluntary. 
The first modern Christians to insist that the New 

Testament was superior to the Old. 
The first modern Christians to question the payment 

of war taxes (1528 in Moravia). 
The first modern Christians to suggest that Chris- 
tians should not own private property, but should 
share all their possessions in common. 
The first modern Christians to espouse freedom of 



conscience for all men of all faiths. 
The first modern Christians to speak out against 
slavery (1688 almost 200 years before Abraham Lin- 
coln). 

The first modern Christians to propose civil 
disobedience to man-made laws which conflict with 
God's laws. 

The first modern Christians to advocate complete 
separation of the church and the state. 

The first modern Christians to be "missions-minded." 

The first modern Christians against the use of alco- 
holic drinks. 

The first modern Christians to baptize only believers. 

— Robert Roberg 



54 



Gospel Herald 



Turning down the free lunch 

by Barbara Metzler 



Art and Jocele Meyer and their three children once 
took a 22-day backpacking trip for only $200. It is indica- 
tive of the way they feel about life and its resources. 

After returning from a Mennonite Central Committee 
position in Grenada in 1982, the Meyers are now com- 
pleting their three-year term begun in 1981 as resource 
persons in Development and Justice Education at the 
MCC Akron headquarters. 

There they work with hunger and nutritional counsel- 
ing, unemployment and homelessness, and ecology. Art 
and Jocele, both 55, are former teachers: Jocele in home 
economics, Art in biological science. 

What both practice jointly, and what they preach on 
their many visits to churches and community groups, is 
living more with less. It is their job to provide informa- 
tion for people who want to know how living more with 
less is achieved. 

Living simply is not easy, they admit. "It's hard 
work," said Art. "It's very inconvenient." 

"The more with less philosophy is just that," Jocele 
added. "It's an attitudinal type of thing." It's the dif- 
ference between jumping in the car and driving to the 
grocery store when we need something, and walking to 
the store, or doing without. In addition, the Meyers are 
convinced that buying local goods is also part of the 
more with less philosophy. Not only are homegrown 
foods more nourishing, but, by using them, we also 
avoid buying the highly processed foods which are 
produced at high energy use levels. 

American agriculture also needs to improve its 
responsibility, they contend. Our use of fossil fuels is 
unsustainable, said Art. "If everybody in the world 
farmed as we do there would be fuel left for about 11 
years of farming," he said. "Our one crop systems strip 
the land of its value," he continued. 

"They use the land as a way to make money," he said. 
"It's not agriculture anymore. It's agribusiness. There 
must be some kind of movement toward the kind of agri- 
culture that respects the earth as God's." 

The Meyers became involved in the more with less 
lifestyle initially, they said, as a result of Jocele's home 
economics study where she was taught it was important 
to live within one's income. Art, also, was interested in 
responsible use of environment as a result of his study. 
Then came the More with Less Cookbook and sub- 
sequent emphasis, and later Ron Sider's Rich Christians 
in an Age of Hunger. Art was stewardship committee 
chairman at the church near Cleveland which they at- 



Barbara Metzler is a Mennonite free-lance writer living in 
Philadelphia. 




Jocele and Art Meyer: There is no free lunch. 



tended during that time. 

The Meyers' experience in Grenada helps to underline 
their present concerns. Seeing at first hand the great 
discrepancy between the way Americans live and the 
way those in third world countries live keeps the prob- 
lems of hunger and homelessness in their sight. "It 
changes your thinking," said Art. 

Mennonites are moving away from the traditional 
simplicity of lifestyle, they believe. We have been in- 
fluenced too much by advertising and our present 
government administration which gives a low priority to 
energy and ecological projects, said Art. As the oil glut 
makes us feel secure, the cars get bigger, and people 
have more to spend, he gave as example. "We forget 
about the many who are unemployed," he added. 

But living simply cannot be a legalistic way of living, 
he continued. On that basis, "It won't work." 

"It has to come out of concern," Jocele added. 

When they retire, probably in 1984, Art and Jocele 
plan to build a retirement home on land they own in 
Ohio. The land was once strip mined and they are now 
reclaiming it, trying to make it productive again. The 
home they plan will be small and energy efficient. 

"There is no free lunch," Art insists. If the U.S. uses 
40 percent of the world's petroleum, there is not much 
left for the rest of the world. "You have to realize that all 
you have is God's," he said. 

The most difficult part of their campaign is to remind 
the people of God that economics should not be their 
prime motivator. ^ 



January 24, 1984 



55 



READERS SAY 



J. Denny Weaver responds to David 
Shank's letter in "Readers Say" last 
week: I am glad that Dave reminded us 
that discipleship, the communal nature 
of the church, and love and non- 
resistance form the vital core of Men- 
nonite thought. I accept these emphases 
unreservedly and I recognize that we 
have inherited them from our Men- 
nonite tradition. Without some tie to the 
past, we could not use historically 
located designations such as Mennonite 
or Christian or Anabaptist. And I can 
only echo Dave's desire that Mennonites 
preserve their uniqueness vis-a-vis the 
national ethos. 

What recent scholarship has made 
clear, however, is the many forms our 
"vision" has assumed as it has been car- 
ried along to us by a variety of 
Anabaptist and Mennonite traditions. 
My article noted the description of 
multiple traditions in the sixteenth 
century. An article by Theron Schla- 
bach ("The end of Mennonite history," 
Christian Living, October 1981, pp. 22- 
24) identified four currently operating 
versions of the "Anabaptist vision." The 
entire July 1983 issue of Mennonite 
Quarterly Review is devoted to the 
theme of Mennonite pluralism. 

These multiple visions and traditions, 
each with its own authenticity and each 
reflecting its own set of unique his- 
torical circumstances, mean that we can 
no longer entertain an idea of recovering 
the Anabaptist vision. For one thing, 
there has always been— not just one — 
but a number of "visions." For another, 
each "vision" belongs to its own context, 
and therefore cannot be recovered — 
transplanted directly into the present. 
In other words, we need to recognize 
that there has never really been a 
unified Anabaptist tradition from 
which some have deviated, but rather a 
mosaic of related traditions, each with 
its own integrity. Not surprisingly these 
varying traditions have not always 
enjoyed peaceful coexistence. 

Examining the past is a necessary 
part of understanding who we are and 
how we got here. It does not, however, 
necessarily tell us what to do now. We 
have inherited a plurality of emphases 
which include discipleship, brotherhood, 
and peace and nonresistance, but we 
still have to decide continually, to- 
gether, in a fresh, new way what follow- 
ing Jesus, community, and peace look 
like in the 1980s. This continual re- 
formation of the Anabaptist tradition 
has always been the case, whether or 



not Mennonites have adequately 
recognized their engagement in the 
task. 

I would argue that engaging in this 
re-formation is itself one aspect of faith- 
fulness. The re-formation task also 
enables us— and compels us as well— to 
think and to act with a sense of our 
finiteness. Our answers, like all pre- 
vious ones, are also relative to our age, 
and will be reformed in their turn. 



Jim Derstine, Washington, D.C. 
Many prominent scholars and theolo- 
gians say that a careful study of the evi- 
dence does not support Paul M. Zehr's 
contention that Scripture clearly 
condemns all homosexual behavior, 
even in covenantal relationships 
("Readers Say," Oct. 25). For Zehr to 
further infer that persons who differ 
with him are without the gospel of Jesus 
Christ is most disturbing. It is also a sad 
commentary on the church's desire to 
welcome and care for the total body of 
Christ. 

For example, in his new book, The 
New Testament and Homosexuality 
(Fortress Press, Philadelphia, 1983), 
Robin Scroggs, who is professor of New 
Testament at Chicago Theological Sem- 
inary, differs sharply with Zehr's view. 
He indicates that the meaning of the 
biblical statements is first the meaning 
the statements had for the writers in 
their own, concrete situation. For those 
statements to be faithfully applied to 
current situations, these current situa- 
tions must bear a reasonable similarity 
to the situations which the biblical 
authors were addressing. 

Scroggs' conclusion is that "Biblical 
judgments against homosexuality are 
not relevant in today's debate . . . not 
because the Bible is not authoritative, 
but because it does not address the 
issues involved." 



Anita Yoder, Souderton, Pa. I ap- 
preciated Paul Miller's "Ministry of the 
Aged" (Nov. 15, '83). I am privileged 
with intergenerational dialogue in my 
employment at an older adult 
residential community (Rockhill Men- 
nonite, Sellersville, Pa.). I have learned 
from their outlook on life, their sharing 
of present and past experience, and 
their perspective of the future. Personal 
reminiscence adds real dynamics to the 
society that was before my time. (Why 
did horses drawing wagons have to wear 
jingle bells?) And it's a treasure more 
than pleasure. Discussing my part-time 
seminary studies with one resident gave 
me insights on more than the studied 
material. 

Reading Miller's article, I see the 
value of my interaction with older 
adults as more than personal and an 



experience that should not be unique. 
Without intergenerational relations 
(relations, not simply contact), both 
sides are cheated. I would support a task 
force or some direct effort by our church 
to receive ministry by the aged. 

As I think about what this article 
says, I hope others read Gospel Herald 
as I do, with openness to hear the cur- 
rent concerns, growth, studies, etc., 
across the Mennonite Church. 



Lee M. Yoder, Harrisonburg, Va. At 
the Bowling Green General Assembly 
meeting, I spoke as a delegate on the 
floor regarding the finances of the 
General Board. It was clear then that 
future deficits would be inevitable. The 
report of the November General Board 
meeting (Gospel Herald, Dec. 6, 1983) 
underscores again the homework 
needed in addressing Mennonite Church 
financing. 

Why does the General Board run defi- 
cits? Is its budget too large? Do the dis- 
trict conferences understand the role 
and function of the General Board? 
Each district conference has a member 
on the General Board. Does each district 
conference clearly know what their fair 
share is of the General Board budget? 
Have the district conferences conveyed 
to the General Board the amount of fi- 
nancial support their conference can 
provide? 

The proposal that the General Board 
budget be "funded by the program 
boards by 1986" is an expression of the 
conflict of interest. Are the program 
boards accountable to the General 
Board? If so, for the General Board to 
depend on funding from a board it is 
supervising is a conflict of interest. If 
the program board would actually 
provide the funding, how could the 
General Board be effective or present 
any counter positions to the desires of a 
program board? There is a major 
management and organizational prin- 
ciple at issue here which needs a better 
resolution. 

If the General Board cannot secure 
adequate funding from the Mennonite 
Church district conferences, then there 
is a deeper problem which cannot be 
covered by securing program board bail- 
out funding. It has been my experience 
and observation that when the Men- 
nonite Church understands and sup- 
ports a need, its response is adequate. I 
am asking that the General Board 
change its final response to the Finance 
Committee recommendations. 



Mim Herr, Nottingham, Pa. I wish to 
thank Phyllis Pellman Good for her 
article "Weary of Words" (Jan. 3). She 
expressively defined a hard-to-express 
longing which I also share. 



5« 



Gospel Herald 



Mennonite joins nonviolent witness 



CHURCH NEWS 



"If no one steps out now to say 'no' to 
these policies, then we cannot stop this 
type of destruction. I'm going now, not 
only to say 'no' to what our government 
is doing but also to get other North 
Americans to think." So said Anita 
Bender, a Mennonite from Philadelphia 
commissioned by Germantown Men- 
nonite Church for her recent trip to 
Nicaragua as part of Witness for Peace. 

Witness for Peace, a growing 
grassroots network of ecumenical Chris- 
tians concerned about the U.S. govern- 
ment's intervention in Nicaragua, has 
established a nonviolent, prayerful 
presence on the border between Hon- 
duras and Nicaragua to counter the vio- 
lence of the U.S. -backed counterrevolu- 
tionary forces. 

Jim Wallis, editor of Sojourners and 
chair of the Witness for Peace advisory 
committee, says that "the goals of this 
witness are to save lives, to end the 
U.S. -sponsored war against Nicaragua, 
and to show the Nicaraguan people that 
North American Christians do not sup- 
port the terrorism being waged against 
them by our government." 

Six long-term volunteers are cur- 
rently serving 3-6 month terms in the 
border village of Jalapa, north of 
Managua. New 15 member short-term 
teams arrive every two weeks. Thus far 
four short-term delegations have al- 
ready witnessed in Jalapa and the fifth 
is on its way. New groups organized 
from many different states are already 
scheduled through August. While in 
Nicaragua the teams participate in 
prayer vigils, reconstruction work, 
harvests, interviews with suffering 
families, and discussion with 
Nicaraguan leaders. 

The grassroots and ecumenical nature 
of the Witness for Peace project was 
reflected in this first team which in- 
cluded not only Mennonite Anita 
Bender but also members of Baptist, 
Episcopalian, Presbyterian, Quaker, 
and Roman Catholic churches from 
every region of the country. 

Anita, who had previously spent nine 
months living in Nicaragua, under a 
study term with Eastern Mennonite 
College, returned to Nicaragua as part 
of the first Witness for Peace team, 
December 2-12. Anita remembers mak- 
ing plans to accompany the first team, 
"It was just like [an] altar call: I knew I 
had to go down." Germantown Men- 
nonite Church sponsored Anita by pay- 
ing for her trip. 

"I think people really felt like it was a 



chance to get involved — after they had 
had a discussion on Nicaragua for a 
month. It felt good for them. One 
woman said, 'I feel like we are just send- 
ing out our first missionary.' " 

For Anita, one of the most moving 
experiences of the trip was "an evening 
of sharing with the mothers of the 
martyrs and heroes, talking about the 
kinds of things happening to their 
children. At one point one of the 
mothers broke down and cried and no- 
body could speak for awhile. We all just 
sat there with lumps in our throats and 
didn't know what to say. And you know, 
I felt so deeply ashamed ... of where 
I've come from, [my country] is making 
one of the most grandiose mistakes in 
the world. We're killing people, murder- 
ing people, and destroying peoples 
lives." 

Reflecting on Mennonite responses to 
this violence through involvement with 
Witness for Peace Anita said: "It seems 
like Witness for Peace is such a strange 
idea to a lot of Mennonites and yet it 
should be something that is so familiar 
and makes so much sense to people of 
our background. ... I hope that a lot 
more Mennonites can be involved in this 
because I would see this as being a great 
growth for the church." 

Mennonites are involved at many 
levels in Witness for Peace. Urbane 
Peachey, executive secretary of MCC 
Peace Section, serves on the advisory 
committee. Luke Hurst, member of 
Park View Mennonite Church in Har- 
risonburg, Va., is a staff person in the 
national Witness for Peace office in 




Anita Bender of Philadelphia (foreground), 
participant in Witness for Peace, at a vigil 
held near the Nicaragnan-Honduran border 
in December. 



Washington, D.C. Sharon Hostetler, a 
Mennonite who has lived in Nicaragua 
for many years, is now serving as part- 
time coordinator of Witness for Peace 
work in Managua. 

Ada and Moses Beachy, of Goshen, 
Ind., are beginning three-month terms 
as long-term volunteers in the border 
area. Many other Mennonites are 
expressing interest in serving as either 
short-term or long-term volunteers, are 
supporting the Witness financially, or 
are part of a Witness for Peace local 
support group here in the United States. 

Anita concludes, "Dr. Parajon 
(President of Evangelical Committee for 
Aid and Development, CEPAD, in 
Nicaragua) told me one time, 'If there is 
ever going to be any change in the 
United States it is going to be through 
the church.' If there is ever going to be 
any change— to stop U.S. foreign policy 
in Nicaragua — it would have to be, could 
be, through the church. Direct action is 
important. We're wanting to say ... if 
you're going to shoot Nicaraguans, 
you're going to have to shoot North 
Americans too." — Luke Hurst and 
Carmen Schrock, Washington, D.C. For 
more on Witness for Peace, see the 
following interview. 



News maker interview 
Waging peace 
nonviolently is the goal in 
Central America 

Gerald Schlabach, MCC country repre- 
sentative in Nicaragua, interviewed Jim 
Wallis during his involvement with the 
first Witness for Peace group which 
visited Nicaragua (see above article). — 
editor 

Jim Wallis, editor of Sojourners 
magazine, chairman of the Witness for 
Peace advisory council, and member of 
the first short-term group of Witness 
for Peace vigilers, had just spoken with 
a thirteen-year-old boy of the La 
Estancia settlement for displaced 
persons, near Jalapa, Nicaragua. I asked 
him, as a well-known spokesman for pa- 
cifism and Christian social action, to tell 
me about his own emotions at the mo- 
ment. 

Wallis: Ever since we walked into the 
camp, he's the first one that caught my 
eye. He's thir >r>n years old and he's car- 
rying an aut itic rifle. I know that's 
happening > seen kids with guns 
before. iiui it struck me. I think I want 
to take his picture back home and put it 
up in my room so his face doesn't go 
away, to keep reminding me. 

I'm very committed to nonviolence. 
And to see a little kid with a gun on his 
shoulder— that's what we've reduced 



A Mennonite Central Committee publication 
February 1 984 vol 8 no 1 




Young Mahmoud draws water from 
his family's cistern to irrigate olive 
seedlings and vegetables. In the past 
he had to haul water by donkey from 
a village four kilometers away. In 
1983 his task was easier. MCC 
helped his family and 74 other West 
Bank families repair or construct 
water cisterns as part of its rural 
development work. 

In India hundreds of people— vic- 
tims of drought and flooding— re- 
paired wells and roads, built dams 
and made other improvements. Pay- 
ment for their work was in food- 
over 9,000 metric tons of Canadian 
wheat MCCers reported "These were 
truly locally organized and motivated 
groups. Projects were selected to 
benefit the poorest of the poor." 

Earlier this year there was hope for 
returning stability in Chad. MCC had 
plans to place additional workers 
there to renew earlier agriculture 
and other development work But 
fighting again disrupted life in 
that country. The MCC Chad team 




observed: "Standing with suffering 
Chadians will have to justify MCC's 
continued presence in that country. 
MCC's direct contribution to 
Chadian development has been min- 
imal in the past three years due to 
turmoil. We hope that will change, 
but this can only be committed to 
God" 

1 983 was a year of extremes- 
drought in Southern Africa, flooding 
in South America and Asia continu- 
ing wars and civil conflict In a 
complex world, finding appropriate 
ways to respond was a challenge In 
many places deepening ties with 
local churches strengthened MCC. 

1 983 saw large shipments of 
material aid: 57.5 million pounds of 
food and other aid was sent to 36 
countries. The largest quantities 
went to India and Mozambique 
This report is a sample of the 
involvement of the many MCCers, 
who worked to do the task God gave 
them in five continents. 



Olive seedlings, Lebanon 



A harsh natural environment and 
political violence have long been 
factors in this continent 1983 was 
the second year of crippling drought 
in Southern Africa Drought also 
affected sections of East and West 
Africa 

In Botswana MCCers reported the 
drought was the worst since the 
1960s and "brought widespread suf- 
fering in the rural sector." In Swazi- 
land farmers only harvested 50 per- 
cent of the normal maize crop. In 
rural Transkei people and animals 
died from drought- related causes. 

The suffering was made personal 
to MCCers in many ways. In Lesotho 
MCC gave assistance to a church- 
sponsored garden that was scorched 
when clear skies continued week 
after week An MCCer reported talk- 
ing to church people about the 
coming hungry months. They told 
him: "God will help us. Everyone will 
share what very little they have so 
that all will have enough." 

In September MCC agriculturists 
met in Kenya with African church 
leaders and agricultural consultants 
to discuss possible ways to increase 
African food production. New initia- 
tives recommended at the meeting 
included rural agriculture and com- 
munity work programs in Zambia 
and Botswana agriculture and water 
resources work among resettled 
peoples in Ethiopia and urban gar- 
dening and livestock programs in 
Tanzania Over 40 agriculturists 
served in 15 countries. 



Ugandan refugees In Sudan show remarkable 
motivation in improving their lives, MCCers 
reported. Worker has organized school con- 
struction, health care units and community 
centers for settlements. 

Mennonite Missions, a joint MCC/missions 
program in Botswana, experienced a good yean 
"Commitment to Christ and to sharing about 
the kingdom of God has been MMs bottom line 
Pursuing this commitment has brought work- 
ers into an amazing variety of work/witness 
opportunities." Community development work 
included agriculture, education, technical assis- 
tance, spiritual ministry. 

MCC sent 8,500 metric tons of Canadian 
Foodgrains Bank wheat to drought victims in 
Mozambique 

In Sudan four-year-old Tathla learned to walk. 
Seventeen-year-old Osama leaned to use wood- 
working tools. They were among 100 handi- 
capped children at Broader Horizons SchooL 

M^cTrsTl^re'lnstructors at Nigeria resource 
center. There primary principals and teachers 
learned more effective ways to teach basic 
education, and practiced what they had learned 
In a classroom setting. 



Beautiful quilts made in North 
America fill an important need in 
many countries. In Bangladesh it 
became increasingly difficult to 
import the patched blankets. 
Through a cooperative, local women 
earned a living piecing quilts for use 
in hospitals and orphanages. 

That project was one of many job 
creation schemes in Bangladesh, 
which has an unemployment rate of 
over 40 percent. The programs pro- 
vided jobs for over 1 ,700 people 

Kampuchea, once the focus of 
international attention, received very 
little international aid in 1983, des- 
pite continued civil strife and econ- 
omic hardship. MCCers noted: "The 
simple fact that MCC recognizes the 
suffering of the Kampuchean people 
means much when they are cut off 
from contact with most of the 
world's countries." MCC contributed 
school and health supplies, as well 
as agricultural aid and foodstuffs 

A health worker in Philippines told of a patient 
suffering a chronic disease due to infested 
water, whose father was gunned to death along 
with 1 1 other farmers in his village The 
farmers were accused of being supporters of 
guerrillas. Later representatives of a large com- 
pany asked the villagers to sell their farm land 
"What role does a Christian health worker play 
In this setting?" the MCCer asked. Does health 
work Involve not only treatment and preven- 
tioa but loving support for the fatherless and 
justice for the powerless? 

MCCers vigorously promoted tree planting in 
the South Lalitpur District of Nepal where 
forests and top soil are disappearing at an 
alarming rate 

Between 1 50,000 and 1 75,000 refugees still 
lived In Thai camps Three MCCers worked in 
two camps. 

Four MCC English teachers served In China 
Educational Exchange in Chongquin. Six 
Chinese visitors studied or taught in North 
America. 

MCC provided tools to Laotian villages for the 
handicapped and leprosy sufferers. Items In- 
cluded sewing machines, cows, blacksmlthing 
tools. 



Middle East programs were domi- 
nated by war in Lebanon and con- 
tinuing tensions in West Bank and 
Eygpt Israeli/ Arab hostilities, rifts in 
the Arab world and continuing 
superpower interests in the area 
gave little hope for quick solutions 
to the problems of the area 

MCC staff distributed 110,400 
olive seedlings to West Bank farmers. 
This enabled over 3,000 farmers 
living in 68 villages to plant approx- 
imately 1,300 acres of marginal 
lands. 



Palestinian Needlework Program, once operated 
by MCC West Bank, and now run as a local 
cooperative grew in sales to approximately 
♦ l 10,000 and gave employment to Palestinian 1 
women, who otherwise had few employment 
opportunities. 

MCC increased contacts with the Coptic Ortho- 
dox Church in Egypt Fifteen English teachers 
worked in church schools. Two nurses served 
in a church hospital 

In Lebanon, where violence touched nearly 
every community, MCC continued agricultural 
assistance, Including water projects, tree seed- 
lings and beekeeping projects. 

War disrupted the employment of many Lebanes 
people MCC provided loans and grants to help 
reestablish family businesses. 




Housing construction. El Salvador 



2 MCC Contact/February 1984 



Contact (USPS 689-760) Is published In February, April! 
June, August October and December. Editor Is Krlstlnai 
Mast Burnett MCC U.S. section edited by Charmayne' 
Denllnger Brubaker. Graphic design Is by Judith RempeL ; 
Copies are sent In bulk to church addresses upon request 
Address correspondence to Contact Editor, 2 1 South 1 2th 
Street Akron. Pa. 17501. Second class postage paid at 
Akron, Pa and additional mailing offices. Printed In USA 



Central America received high visi- 
bility as violence escalated through- 
out the year. In El Salvador, Guate- 
mala Honduras and Belize MCC, 
with local Mennonite Beachy Amish, 
Catholic and Protestant partners, 
assisted refugees fleeing violence. 

Work included feeding programs, 
housing construction and health 
care In Nicaragua and Guatemala 
MCC worked with Mennonite groups 
in community development and ser- 
vice programs. 

The courage of local church part- 
ners gave inspiration to MCCers in 
difficult times. Central American 
workers received letters of encour- 
agement from a Catholic catechism 
class An MCCer reported joy despite 
continuing violence because Guate- 
malan "Mennonites take an active 
interest in their role as servants and 
peacemakers. That fact bears witness 
to God at work within people, which 
gives hope in the middle of despera- 
tion" 



Farmers In northeast Brazil did not receive the 
attention given Central American war victims, 

i but they also knew about suffering. They 

continued to wait for a severe five year drought 
to end During the waiting this year MCC 
financed a project in which over 80 workers 

I were employed building a massive earthen dam. 
The dam catches and holds for irrigation the 
limited rains that do come 

I 

In Haiti women's groups focusing on health 
nutrition, agriculture and handicrafts were 
! among most successful community develop- 
ment projects. 

Success was mixed with disappointment 
Latrine promotion campaign in Bolivia resulted 
In construction of over 1 00 new latrines. But 
many collapsed in flooding 

MCC and Rosedale Mennonite Missions began 
construction on 250 homes after floods in 
Ecuador; floods followed seven-year drought 

MCC gave funds to Colombian General Con- 
ference and Mennonite Brethren work teams, 
who rebuilt 1 4 houses after March earthquake 



The 30 MCCers in Europe worked at 
mission, peace and justice issues 
They also represented the North 
American church in cooperative 
activities with European partners, 
especially Mennonites. 

Together with Mennonite agencies 
in Europe MCC completed a rebuild- 
ing project in Italy, which followed 
the 1 980 earthquake. One volunteer 
remained to assist in ongoing con- 
struction 

MCC completed 1 0 years of direct 
ministry to Umstedler. The number 
of Umsledler (refugees) coming from 
the Soviet Union has declined stead- 
ily since 1977. 

Two MCCers worked with those seeking politi- 
cal asylum in Neuberg, Germany. Work included 
spiritual counseling church planting. 

Translation and printing of Russian- language 
edition of Barclay's New Testament Bible com- 
mentary continued. 

Unique exchange between Romanian Orthodox 
Church and Mennonites brought two Orthodox 
scholars to Mennonite theological schools In 
North America, while MCCer studied at 
Theological Institute of Bucharest 

English language teachers worked with immi- 
grants and refugees from the Soviet Union, Iraq, 
Iran and Eastern European countries in a cul- 
tural center in Ostia. Italy. They also led Bible 
studies for young women. 

In Germany an MCCer edited quarterly publication 
of Church and Peace the peace association of 
Christian churches, communities and groups. 

The joint Mennonite Board of Missions and 
MCC community in Ireland continued to be a 
peace witness through formation of a recon- 
ciling Christian community. New Irish members 
were from both Catholic and Protestant back- 
grounds. 



Through research and forums MCC 
Peace Section provided resources to 
people working on matters of in- 
ternational conciliation A highlight 
this year was a symposium on "Ana- 
baptism Oppression and Liberation 
in Central America" The section 
sponsored a goodwill visit to four 
Middle East countries and a peace 
study tour to the Soviet Union In 
the Soviet Union government offi- 
cials and church contacts urged 
continuing person- to- person ex- 
changes with the goal of dialogue on 
international peace efforts. 

International understanding was also the goal 
of MCC exchange programs. In 1 983. 79 visitors 
from 29 countries were hosted by North 
American families. Forty-three North Americans 
spent a year with European Mennonite famlliea 
A summer exchange program brought 22 
Japanese young people to Pennsylvania Due to 
strained conditions in Poland, the Polish agri- 
culturists exchange was recessed in March. 

The new SALT International program, a one 
year service program for young people had six 
participants. 

A^^Umate? 30,000 families in 30 countries 
received income through the growing SELF- 
HELP Crafts program. SELFHELP is primarily a 
job creation program for those whose employ- 
ment options are limited. 

1.704 children were able to attend school 
through the Child Sponsorship Program. 





Well construction, Indonesia 



MCC Contact/February 1984 3 



cr v 
.0° 



CONTRIBUTIONS 
US. constituency 
MCC Canada 
Other 

OTHER INCOME 
Grants— Canadian agencies 
Grants— other 
SELFHELP Crafts 
Other revenue 

MATERIAL AID IN KIND 
U.S. 

Canada 

TOTAL RESOURCES 



Africa 
Asia 
Europe 
Latin America 
Middle East 
MCC US 
SELFHELP Crafts 
Administration & 

constituency relations 
Other 

TOTAL EXPENSES 

Excess of income over expenses 
Funds applied to long-term assets 
Net increase In operating 
fund balances 



• 6,580.974 
1,896.330 
105.047 



8,582.351 



2,356,760 
1,127,212 
2.478.337 
1,327.867 





7.290.176 


2,722,282 




6.613,637 




9,335,919 


25,208,446 


» 5.857.346 




6.890,468 




300.622 




3,591.636 




1,514,751 




1,310.652 




1,878,965 




1,969,221 




519,238 




23,832,899 




1.375,547 




72,125 


1.303.422 



During the past decade MCC has shipped a yearly average of 
14.8 million pounds of material aid This year large wheat 
shipments, totaling 53.3 million pounds, pushed the total 
material aid sent to 57.5 million pounds. Most of that wheat 
came from the Canadian Foodgrains Bank. Wheat was sent to 
India, Mozambique, Kampuchea Haiti El Salvador. Mauri- 
tania and Zimbabwe 



Other items sent included: 
489,218 pounds canned meat 
1,002,874 pounds milk powder 
22,460 blankets and quilts 
14.786 school health and sewing kits 




/////// 



45 


31 


63 


21 


19 


0 


40 219 


Africa 










2 






2 


Angola 


9 


4 


9 


1 


3 




5 


31 


Botswana 


2 












3 


5 


Chad 


1 






2 






2 


5 


Ethiopia 


4 


3 


2 


1 


2 




3 


15 


Kenya 


1 


3 


5 


1 


5 




3 


18 


Lesotho 




1 




1 








2 


Mozambique 


4 


6 


16 


2 






6 


34 


Nigeria 


4 


1 




2 






2 


9 


Somalia 


3 












1 


4 


South Africa 




3 


2 


1 


2 




1 


9 


Sudan 


5 




8 


2 


1 




2 


18 


Swaziland 


2 














2 


Tanzania 


1 


2 


2 


1 


1 






7 


Uganda 


4 


5 


1 


3 


3 




1 


17 


Upper Volta 


2 


2 


7 


3 






5 


19 


Zaire 


2 


1 


6 








5 


14 


Zambia 


1 




5 


1 






1 


8 


Zimbabwe 


28 


12 


11 


6 


9 


3 


ZD 


OK 


Asia 


18 


6 


1 


1 


2 




8 


36 


Bangladesh 






4 










4 


China 






1 






1 


3 


5 


India 


7 




1 


1 


2 


1 


1 


13 


Indonesia 














2 


2 


Kampuchea 














2 


2 


Laos 


3 


6 


2 


3 






6 


20 


Nepal 








1 


3 


1 


1 


6 


Philippines 






2 




2 




3 


7 


Thailand 


47 


11 


28 


29 


11 


2 


25 


753 


Latin America 






1 








1 


2 


Belize 


17 


4 


16 


8 


1 




7 


53 


Bolivia 


13 


1 


2 


5 


3 


1 


2 


27 


Brazil 


1 












2 


3 


El Salvador 


3 


1 




4 






2 


10 


Guatemala 


9 


1 


2 


7 






3 


22 


Haiti 




1 






2 




2 


5 


Honduras 


2 


2 


7 


2 


2 




2 


17 


Jamaica 










1 






1 


Mexico 










2 






2 


Nicaragua 


2 


1 




3 




1 


4 


11 


Paraguay 


0 


3 


3 


0 


15 


2 


7 


30 


Europe 




2 












2 


England 














1 


3 


France 










5 






5 


Ireland 




1 


1 










2 


Italy 






2 










2 


Poland 










1 




1 


2 


Switzerland 










7 




5 


12 


West Germany 










2 






2 


Yugoslavia 


0 


0 


18 


2 


0 


1 


9 


30 


Middle East 






15 


2 






3 


20 


Egypt 












1 


2 


3 


Lebanon 






3 








4 


7 


West Bank 


6 


20 


22 


12 


113 


8 


236 


4f 7 


North America 


3 


9 


8 


4 


72 


0 


22 


118 


Canada- volunteer 




3 






3 




63 


69 


—salaried 












2 


7 


9 


—other 


3 


8 


13 


8 


34 




51 


117 


USA -volunteer 






1 




4 




91 


96 


—salaried 












6 


2 


8 


—other 


126 


77 145 


70 


167 


16 343 944 


Total personnel 



MCC Contact/February 



The poor, hungry and neglected are 
not only overseas. MCC U.S., with Its 
commitment to be "A Christian re- 
source for meeting human need" in 
the United States, faced a growing 
task in 1983. 

In August 1983, a Federal census 
report indicated that one American 
had fallen below the official poverty 
level every 12 seconds 




Renovating homes, Washington, D.C. 



Those Americans were the special 
concern of MCC U.S. voluntary ser- 
vice workers, who supported com- 
munity organizations helping the 
poor in 1 5 locations. 

In Belle Glade, Fla, two MCC U.S. 
volunteers worked with Haitian refu- 
gees Noted one, "Services of all 
kinds are much less available here 
[in the Glades]." 

In Minneapolis Minn, and Wash- 
ington D.C, MCCers worked with 
Native Americans. Some provided 
health care; another helped a legal 
firm prepare documents asking the 
federal government to restore rights 
that had been taken away from 
Native Americans during the colonial 
period In Louisiana two MCCers 
researched the genealogies of Native 
Americans there, so that these tribes 
can apply for federal recognition 

In Atlanta Ga, an MCCer devel- 
oped a Victim Offender Reconcilia- 
tion Program (VORP). 

Other MCCers helped the unem- 
ployed poor and hungry in Appala- 
chia who are often forgotten 

IMPACT, a program for minority 
youth established in 1 982 as part of 
MCC U.S. Urban Ministries Office, 
grew from two participants to five. 
Participants spent one year develop- 
ing their vocational skills and receiv- 
ing on-the-job training— the keys to 
long-term employment so desper- 
ately needed in the minority com- 
munity. 

The Urban Community Develop- 
ment Summer Service program com- 
pleted a second successful summer. 
Forty college-age youth worked in 
their home towns with a local 
church or organization Their 10- 
week work projects ranged from 
church leadership to tutoring from 



visiting the elderly to aiding the 
handicapped MCC U.S. and the 
home congregations provided their 
support 

The Immigration and Refugee Pro- 
gram! found sponsors for 150 refu- 
gees. The staff person in Washing- 
ton DC, helped immigrants with 
legal matters and monitored the 
Immigration Control and Reform Act 
of 1983, the first comprehensive 
reform of U.S. immigration policy in 
30 years. 

Staff members of the MCC U.S. 
Office of Criminal Justice developed 
resources for congregations and 
community groups interested in ex- 
ploring Christian responses to crime. 

They prepared a booklet about the 
moral practical and theological im- 
plications of the death penalty and a 
poster reminding people of Christ's 
words: "Let one who is without sin 
cast the first stone" 

A photo exhibit and drama created 
in early 1983 highlighted the experi- 
ences of prisoners and their families. 

In March the MCC truck traveled 
to 12 cities, delivering 18 tons of 
potatoes, bouillon soup base MCC 
canned beef and flour to church 
groups and organizations that 
operate soup kitchens and food pan- 
tries. MCC U.S. organized this food- 
sharing endeavor, which provided 
over 1 50,000 servings of food to 
people in a critical time of unem- 
ployment hunger and poverty. 




Potato sharing project Ohio 




MCC Contact/ February 1 984 5 



ft. : 



Poverty and hunger were not the 
only concern for MCC U.S. 

An intern for the new Mennonite 
Minority Peace Education Project 
spent seven months sharing the 
biblical message of peace with His- 
panic, Black and Native American 
Mennonite youth and their parents 
"We are finally addressing the need., 
but we have only scratched the 
surface," he said. 

Peacemaking characterized other 
efforts of the U.S. Peace Section 
Supporting a larger Christian aware- 
ness of the emptiness of nuclear 
deterrence just war and "peace 
through strength" theories, the sec- 
tion participated in two inter- 
denominational conferences: "The 
Conference of the Church and 
Peacemaking" and "The Black 
Church the Third World and Peace" 
conference. 

Requests for the help of Menno- 
nite Conciliation Services in resolv- 
ing personal church and community 
conflicts increased. 

The Committee on Women's Con- 
cerns added a Brethren in Christ 
member. 



Mennonite Mental Health Services 
(MMHS) reached out to hurting in- 
dividuals through the programs of 
its eight mental health centers 
and through its education and 
consultation servicea 

In Asuncion Paraguay, a nurse 
developed a new program of thera- 
peutic activities at the National 
Psychiatric Hospital. 

Developmental Disabilities, a 
ministry of MMHS, helped congrega 
tions, institutions and parents rec- 
ognize the contributions gifts and 
needs of people with disabilities. 



Research and writing by Develop- 
ment Education staff members 
about the underlying causes of in- 
justice, hunger and poverty un- 
covered a growing challenge to MCC 
U.S. 

They worked throughout the year 
helping North Americans to become 
more aware of global needs and to 
respond appropriately. They led 
workshops and seminars. They wrote 
articles and newsletters. 



if* 




General contributions allocated 
Designated contributions 
Grant Income 
VS unit Income 
Refugee Resettlement Income 
MMHS member hospital contributions 
Meat canner Income 
Other Income 

Less Interdepartmental transfers 
TOTAL INCOME 



Outdoor Activity Center, Atlanta 



1,971,161 



U.S. Program 

U.S. Peace Section 

Mennonite Disaster Service 

Mennonite Mental Health Services 

Development Education 

Material Aid 

West Coast MCC 

MCC Central States 

MCC Great Lakes 

MCC East Coast 

Executive Office 

Contingency 

Headquarters expense 

Funds applied to long-term assets 

TOTAL 

Less Interdepartmental transfers 

TOTAL DISBURSEMENTS 

Net Increase In operating fund balance 

'Does not Include SELFHELP Crafts 



« 860,254 
213.484 
96.022 
142.668 
20,559 
235,970 
116,569 
101,883 
32,201 
22,649 
45.155 
( 1 5.000) 
174,419 
14,281 



2.061,1 14 
184,359 



1,876.755 
94.406 



IP 



Akron, Pa 

Appalachla 
Blue Diamond. Ky. 8 
Harlan. Ky. 4 
Hlndmaa Ky. 3 
Whitesburg, Ky. 12 

Atlanta 

Florida 

Belle Glade 2 
Miami 3 

Louisiana 
Baton Rouge 4 
Ebarb 2 
Jeanerette/Franklln 4 
New Orleans 3 

Minneapolis 

Reedley, Calif. 

Washington, D.C. 

Total 



6 MCC Contact/February 1984 



0" r« 



The regional MCCs-West Coast 
Central States, Great Lakes and East 
Coast— made strides at bringing the 
mission and message of MCC closer 
to people in the pews. 

Regional committees and staff 
worked together to address local 
needs. West Coast MCC continued to 
support a local developmental dis- 
abilities program. MCC Great Lakes 
hired a new part-time staff person to 
help others become more aware of 
those who are hungry. Staff there also 
initiated a program to assist ref- 
ugees in northern Indiana 
MCC Central States staff interviewed 
local pastors, listening to their 
visions and concerns for MCC. MCC 
East Coast director traveled exten- 
sively, initiating contacts with con- 
ferences. 




MCC meat canning 



Volunteers with Mennonite Disaster 
Service reached out to earthquake, 
hurricane and flood victims in 16 
states. An MDS Summer Youth 
Squad renovated one floor of a 
Philadelphia Pa, building The 
Diamond St. Mennonite Church will 
use this space as a church audito- 
rium and health center for low- 
income people 




A bright spot on the SELFHELP 
Crafts map in 1983 was the "Nav 
Jiwan" Tea Room that opened in the 
Ephrata Pa, SELFHELP Crafts store. 
Nav Jiwan is a Hindi word meaning 
new life. "SELFHELP brings new life 
to the producers overseas; the tea 
room brings new life to tired shop- 
pers," said Allan Sauder, assistant 
director of SELFHELP. The tea room 
which sold a variety of international 
snacks, also gave SELFHELP staff an 
opportunity to explain the program 
to shoppers in the store. 

Sales of SELFHELP Crafts in the 
United States increased 30 percent 
and six new MCC- related shops 
opened bringing the total to 57. 



MDS, California earthquake 




170 MCC workers in 10 provinces; 1 12 In VS. 
19 In SALT (Serve and Learn Together), 31 
In Local Voluntary Service 

Inter-church Foodgrains Bank created in ApriL 
Mennonite Central Committee Canada (MCCC) 
shipped 52.5 million pounds of grain, 
worth ♦6.381.000. 




Proposal for multi-year funding from Canadian 
International Development Agency (CIDA); 
moved funding away from project to project 
basis, gave greater flexibility in applying funds 
to overseas programs. 



Service to families in crisis explored. Including 
Involvement In shelters for battered women, 
alternatives to abortion, ministry to families of 
pri sonera 

Summer gardeners in 17 Native communities. 
Addressed government about Native issues. 

Produced packet Informed Prayer and Wor- 
ship: Light in the Nuclear Shadow. Letter 
commended Prime Minister Trudeau on peace 
initiative. 

Ministry and music tour to Mennonite 
congregations In Soviet Union in summer. 

For more information about Mennonite Central 
Committee Canada, write to 201-1483 Pembina 
Highway. Winnipeg, Manitoba R3T 2C8. 



Peach drying Reedley 



MCC Contact/February 1984 



ST 



How your money 
was used: 



For more Information about 
Mennonite Central Committee and /or 
an audited financial report 
write to: 

Mennonite Central Committee 
21 South 12th Street 
Akron, Pennsylvania 
USA 17501 

MCC Canada 

201-1483 Pembina Highway 
Winnipeg Manitoba 
Canada R3T 2C8 




(March) Yard goods 

Cloth is expensive or difficult to obtain in many 
Third World countriea Each year MCC sends 
yards of material overseas so that people living 
there can leam to sew clothing for their 
families. MCC prefers sending light or medium- 
weight fabrics that are colorfast, washable and 
serviceable Bolts of material are especially 
needed, but MCCers teaching in sewing centers 
can use pieces that are a few yards in length In 
1984 MCC wants to send over 12,000 yards of 
fabric overseas. You can donate fabric or money 
to help MCC in this project. 

(March) Olive tree seedlings In, Lebanon 

Fighting in Lebanon dominated the news in 
1983. This year MCC staff will help farmers in 
three villages of southern Lebanon resume 
farming by making olive seedlings available to 
them at a subsidized rate These farmers have 



returned to their destroyed orchards after being 
away for up to eight years because of the 
fighting 

Farmers there find it easy to grow olives 
because they are well suited to the dry, arid 
climate, Olives are eaten or pressed for oiL 

Total budget for the project is »5,000. One 
seedling costs *1.75. Please Include project 
number LB 3912 with your contribution 

(April) Health Kits 

MCC health kits are distributed in orphanages, 
clinics and hospitals. Children in classrooms 
receive the kits along with Instruction about 
basic hygiene Each health kit should Include a 
toothbrush a family-size tube of toothpaste (6 
to 7 oz.), a bar of soap (5 to 6 oz.), a nail clipper 
with file and a hand toweL All Items should be 
placed In a simple 8- by 10-Inch drawstring bag 
when finished. MCC hopes to ship more than 



25.000 health kits overseas In 1984. 

(April) Books for Uganda's Makerere 
University 

Makerere University In Kampala, Uganda was 
once the best university by Western standards 
between Cairo and the Cape Adolf Enns, 
MCCer who teaches at the university, recently 
wrote about the conditions now: "It takes two 
months to get a new light bulb installed In a 
classroom and four months to get enough seats, 
even backless benches, for students to be able 
to sit In class...people do graduate research In a 
library that has no current periodicals and 
virtually no book additions In over a decade" 
MCC plans to purchase books for Makerere 
University in 1 984. Total budget for this project 
Is ♦1,500. Donations of any amount will be 
helpfuL Please include project number EA 0608 
with your contribution. 



Please include the following Information with all contributions for Contact cash projects: 

Name of project: Project no.: _ 

Your name: Conference or church affiliation: 

Address: _ — 



8 MCC Contact/February 1984 



184 16Jr Prlnt«i In USA 



January 24, 1984 



57 



him to. We're the ones that make it 
necessary for little kids to carry guns on 
their shoulders. He just looks so frail 
and vulnerable to me and I just want to 
kind of pick him up and tell him it's go- 
ing to be okay — but it's not okay, so he 
has to carry a gun. 

I asked him why and [he said] he's 
carrying a gun to defend his family. He 
really hasn't used it yet in combat but 
he knows how to use it. It's a heavy gun 
for a little kid! He carries it around all 
day long. So I'm kind of struck with 
him. He was part of the aldea [village] 
that was here before the resettlement 
camp. So he's been in the area for about 
eight years. 

This is [supposedly] the army that is 
going to take over all of Central 
America and then threaten the security 
of the United States. Obviously [it's] a 
crack, professional, Soviet-trained force 
we're dealing with here— thirteen-year- 
old kids with beat-up shoes and raggedy 
clothes and a blue baseball cap. I mean, 
he's like kids in our neighborhood run- 
ning up and down the streets all day 
playing ball. But he's not playing ball, 
he's carrying an automatic weapon. 

Schlabach: I have to ask a more un- 
pleasant version of the same question. 
Some would say that the Witness for 
Peace is defending or closing ranks with 
a system that is also responsible for 
militarizing and asking thirteen-year- 
olds to carry guns. In what way do you 
sort that out? 



Wallis: People will defend them- 
selves. It's inevitable. They will defend 
themselves if they're attacked. I had an 
interview with Miguel D'Escoto 
[Maryknoll priest and Foreign Minister 
of Nicaragua] about a year ago about 
this, a long talk about nonviolence. He 
told me how much he believes in nonvio- 
lence, and I believe him. Martin Luther 
King is his principal mentor. 

He said the church has never taught 
nonviolence to the people here. People 
don't know nonviolence. When we 
talked about nonviolence with CEPAD 
[Nicaragua's inter-Protestant develop- 
ment agency which functions also as a 
de facto council of churches] the other 
day they said, "We don't know about 
nonviolence; talk to us about nonvio- 
lence." 

Schlabach: Do you in Witness for 
Peace feel like you're trying to keep 
alive the nonviolent option in people's 
minds and imaginations in Latin 
America and Central America? 

Wallis: The Witness for Peace is an 
experiment in nonviolence. As such, at 
the heart of it is to teach ourselves more 
about the meaning of nonviolence, and 
to create new openings and possibilities 
and dialogue. On the one hand we're not 
going to arrogantly and self-righteously 
preach to the people in Nicaragua about 
nonviolence. On the other hand, I'm not 
saying that nonviolence is just for North 
Americans. [There have been] many 
Latin-American heroes of nonviolence. 






Late word — EMC 
building burns 

On Tuesday morning, Jan. 17, the 
administration building at Eastern 
Mennonite College received major fire 
damage. The three-alarm blaze, which 
was reported at 2:16 a.m., completely 
destroyed the center section except for 
the outer walls. Less damage was done 
to the north and south wings. At the 
time Gospel Herald went to press, it was 



not known what the cause of the fire 
was nor how much of the building can 
be salvaged. 

The administration building was 
presently undergoing a major renova- 
tion project which was to have cost $3.1 
million without furnishings. Because of 
the renovations, all offices (including 
records) and classrooms had been 
moved to other parts of the campus. 
There were no injuries connected with 
the fire. 




Neil Rowe-Miller listens to neighbor in Bois 
de Laurence, Haiti. Neil and his wife, Kristi, 
and Dana and Kathleen Neff moved into this 
isolated village in November and hope to en- 
courage the establishment of small com- 
munity groups to work on the many prob- 
lems that face Haitians there. 

Haitian villagers and 
MCCers work together to 
overcome hunger 

The dirt road ends here, 2,500 feet up in 
the mountains of Haiti's Central Pla- 
teau in the village of Bois de Laurence. 
Women lug water on their heads in five- 
gallon cans to the hodge-podge mud- 
and-wattle houses of the village. Elec- 
tricity lines do not reach this far. 

A group of jabbering children gathers 
around foreigners who have come to 
town— to stay. The strangers are a new 
Mennonite Central Committee unit that 
opened here in November. 

Dana and Kathleen Neff from 
Manhattan, Kan., and Neil and Kristi 
Rowe-Miller from Goshen, Ind.. have 
come to look for ways to help this re- 
mote area of the Western hemisphere's 
poorest nation. 

MCC workers have been visiting the 
area for over a year to meet local leaders 
and assess the village's needs. The needs 
are many: 

•Nutrition is poor. Many children 
have thin arms and swollen bellies, 
signs of malnutrition. 

• Health care is minimal. The town 
has a dispensary, but the nearest hos- 
pital is hours away over rough roads. 
The hospital is known as the place 
where people go to die. 

•Soil washes from the mountainside 
plots in the rainy season. Low-yield 
crops sap the land's fertility. 

•Poverty leads to a sense of fatalism. 
The peasants compete for the few 
resources rather than work together to 
improve their lives. 

The workers hope to attack these 
problems by forming groups of about 10 
villagers. Each group will work in a 
particular area, such as clean water, 
literacy, or nutrition. The Neffs spent 
three years working with groups like 
this in nearby Mombin Crochu. Neil 



58 



Gospel Herald 



Rowe-Miller also spent a year there 
teaching farming methods. 

Kathleen Neff, a nutritionist, says 
Bois de Laurence's isolation may make 
her task of teaching easier since the 
people are not spoiled by the handouts 
some foreigners offer. "People are more 
willing to work for the good of the com- 
munity," she says. 

Kristi Rowe-Miller's work will include 
preventive health care. This is because 
Western medical treatment is impossi- 
ble in the isolated Bois de Laurence. 
Kristi says she is trying to learn how the 
peasants deal with illness and injury. 
She meets frequently with the dis- 
pensary worker. And she has called on 
the local bone setters and herb doctors, 
who care for people who have no doctor. 
Kristi hopes to teach them more effec- 
tive medical treatments. 

Neil Rowe-Miller's work will help 
fight hunger. His biggest task is to 
increase food crop yields. One way to do 
this is to encourage farmers to erect 
contour barriers on the hills to prevent 



erosion. Another way is for farmers to 
grow legumes in their fields. These 
plants replenish the soil's nitrogen and 
increase its fertility. Neil will also try to 
introduce higher-yielding seeds. 

Dana Neff's work includes training 
group motivators to lead the groups. 
Dana plans to lead Bible studies on 
topics of discipleship and justice. 

Haitians are proud of their nearly 200 
years of independence. But, Dana says, 
many of them are unaware that slavery 
exists today in forms such as Voodoo 
(the Haitian folk religion), gambling in 
the lottery, and authorities who abuse 
power. The groups and studies teach 
people to recognize and overcome these 
enslavements. 

The workers live in simple homes 
similar to those of the Haitians around 
them. The Rowe-Millers plan to build a 
mud-brick house, although they admit 
that the delays in getting permission to 
build have been frustrating. In the 
meantime they are renting a home with 
a hard-packed dirt floor. 



News commentary 
Questions after an 
execution 

"If God can forgive a man, why can't 
man?" his mother asked minutes before 
his death. 

About 50 of us were huddled together 
for warmth and comfort before the 
gates of the isolated, 18,000-acre Angola 
(La.) Prison, where Robert Wayne 
Williams was to be executed. State 
police and Special Weapons and Tactical 
(S.W.A.T.) teams lined the prison fence. 

Hymns, prayers, and a liturgy led by 
Mennonite Central Committee U.S. 
volunteer Tom Dybdahl comforted us 
during our nighttime vigil. Although 
there was little ground for optimism, we 
hoped for last-minute intervention by 
the courts or the governor. 

A cold, damp wind arose during the 
last hour. Finally, Robert Wayne 
Williams' minister appeared at the gate 
to report that Williams had been exe- 



Mennonites of Broken 
Bow, Neb., erect new 
church building 

You'd better saddle up before sunrise if 
you're planning to call on the sisters and 
brothers of Broken Bow, Neb. 

Just about wherever you're coming 
from, it's a long ride to this windswept, 
tumbleweed town on the Great Plains of 
central Nebraska. 

The welcoming sign on the eastern 
edge of Broken Bow (population 3,980) 
declares: "Where the West Begins." The 
hyperbole, in this case, may be justified. 

The towns thin out considerably west 
of Broken Bow, replaced by mile after 
mile of rolling prairie, ranches, clumps 
of trees, and big sky. 

Mennonites first moved to the Broken 
Bow area in the early 1920s, drawn from 
eastern Nebraska by the inexpensive 
land and wide-open spaces. Two of the 
original settlers were Alvin and Sadie 
Eichelberger, a newly married couple 
from Shickley. 

Alvin was ordained to the Christian 
ministry in 1949 and served as assistant 
pastor of the local Mennonite church till 
1966, when he became lead pastor. 
"When the Lord calls he enables," stated 
Alvin, who has been self-supporting 
since he started in the ministry. 

Though he still preaches two or three 
Sundays a month, Alvin is ready to step 
aside when the congregation finds a re- 
placement for him. 

According to Broken Bow members 
Norma Yantzie and Mildred Mariano in 
the October 1983 Iowa-Nebraska Con- 
ference Missionary Challenge, "While 




Barrel L. Johnson, holding son Jeffrey, 
stands in front of the old (left) and new meet- 
inghouses of First Mennonite Church, 
Broken Bow, Neb. A member of the church 
council, Darrel, along with other members of 
the congregation, has donated many hours of 
personal labor to the new structure. 

our pastor, at eighty-plus, enjoys 
generally good health, replacement/ 
help for him continues to be a prayer 
concern." 

Eichelberger is typical of the hardy 
souls of this congregation. Take the new 
name of the church itself: First (em- 
phasis added) Mennonite Church of 
Broken Bow, rather audacious for a 
town of fewer than 4,000! But it reflects 
the spirit of the people. 

That spirit also has been seen in the 
congregation's building program in the 
1980s. Church council member Darrel 
Johnson recalled that the decision was 
made in 1979 to erect a new building to 
replace the old frame structure which 
had been used for 50 years. 

Economizing wherever possible, the 
Broken Bow congregation spent the next 



three years putting up a new meet- 
inghouse—for only about $20,000! Most 
of the labor was donated by Broken Bow 
members and others from Nebraska 
Mennonite churches, usually on Satur- 
days, or whenever schedules permitted. 

The new structure seats 100 (com- 
pared to 40 in the old one) and has a 
kitchen and fellowship room "which we 
plan to use much," said Johnson, "as 
many of our members drive 20 miles 
and more to church." 

The first worship service in the new 
building was held on Easter Sunday in 
1983. But the Broken Bow folks will not 
have the dedication service until 
everything is finished. And that takes a 
while on marginal time. 

"We are enjoying the adequacy of our 
new church building," wrote Norma 
Yantzie and Mildred Mariano in the 
Missionary Challenge (Iowa-Nebraska 
Conference paper), "but there is still 
work to be done. The men have gotten 
together different Saturdays to lay side- 
walks, put up gutters, and prepare the 
grounds for landscaping." 

Johnson emphasized that the Broken 
Bow members have not tackled the 
building project alone. With apprecia- 
tion, he referred to the carloads of 
workers from Grand Island, Wood 
River, Milford, Beemer, and Shickley. 
"In addition, funds came in from Iowa 
and Nebraska," he added. 

The brothers and sisters of Broken 
Bow, Neb., are thankful for the wider 
circle of God's people. They're also 
thankful, of course, for elbow room in 
the midst of God's wide open spaces. — 
Dan Shenk, Cedar Falls, Iowa 



i January 24, 1984 



59 



cuted at 1:07 a.m., Dec. 14. He had wit- 
nessed the execution and looked as if he 
were still in shock. 

It was not simply my concern about 
the death penalty that brought me to 
Louisiana. I had met both Williams and 
his mother on previous occasions. 
Moreover, Dybdahl and other MCC U.S. 
volunteers had long been involved with 
Williams and his family through their 
work with the Louisiana Coalition on 
Jails and Prisons. 

I could not help but think about the 
tragic meaning of both the murder and 
the execution for those involved. The 
murder of Willie Kelly, who Williams 
was accused of shooting, had taken the 
life of a loved husband, father, and 
respected community member. The 
agony of this loss is unspeakable. 

Now another set of victims was being 
created as a second family lost a loved 
member — two suffering families, alie- 
nated from one another. 

Rose Williams, Robert Wayne's 
mother and an ordained minister in the 
Church of God (Anderson), was 
concerned about this breach and made 
some attempt to reach out to the other 
family. Similarly, the Kellys have 
spoken of their sorrow for the 
Williamses. 

Still, the gulf is deep. Willie Kelly's 
widow stated the dilemma clearly when 
she told Rose Williams, "I hope someday 
I can forgive Wayne. Now I can't." 

I was also reminded of the ways in 
which the existence of the death penalty 
distorts our response to crime. The 
Kelly family has many needs. Among 
these are the need to be free to grieve, to 
mourn, remember, and forget. They 
need to know that what happened was 
wrong and that we care about them. 
They need to be able to come to a point 
when that tragic loss— which can never 
be forgotten — no longer dominates their 
lives, where the demand for revenge no 
longer overwhelms them. 

Unfortunately, the sentence of death 
hinders this process. Death penalty 
trials are highly publicized, drawn-out 
events. They are followed by a series of 
appeals and stays, then possibly by an 
execution. At each stage the offender, 
not the victim, is at center stage. 

If the victim is remembered at all, it 
is as a public spectacle in the media. 
Public pressure for the victims to seek 
vengeance is great. 

Tragically and ironically, the 
Williams family has personally 
experienced the suffering on both sides. 
Two members of their own extended 
family had earlier been murdered. Both 
times Rose Williams had expressed the 
desire of her family that the murderer 
not be executed. 

The execution of Robert Wayne 
Williams also reminded me of how arbi- 
trarily and discriminatorily the death 




People stand outside the governor's mansion in Baton Rouge, La., in a quiet vigil, witnessing 
against the December U execution of Robert Wayne Williams. 



penalty is applied in the United States— 
despite elaborate safeguards. 

In 1972 the U.S. Supreme Court called 
a moratorium on executions because 
they were applied arbitrarily and dis- 
criminatorily. Since that time states 
have created new laws designed to safe- 
guard against such abuses, to filter out 
only the worst cases, and to do so fairly. 

These new procedures have been 
unsuccessful. Death rows now look 
much as they did before 1972. Instead of 
filtering out the worst cases, the process 
has filtered out those who are unlucky 
enough to be minorities, to be poor, to be 
unable to afford a good defense. 

Robert Wayne Williams is a case in 
point. All murder is atrocious. But this 
case was not unusually so, nor can it be 
argued that Williams was unusually 
dangerous. He had no prior history of 
violence. The murder occurred during a 
robbery, and there is substantial evi- 
dence that the murder was an accident 
due to a defective gun that went off 
unintentionally. 

Williams, a black, was sentenced by 
an all-white jury. According to the court 
record, his attorney, who had little 
experience in such cases, spent eight 
hours preparing before the trial— in 
contrast to the 100 to 2,000 hours re- 
quired in such cases, according to one 
experienced attorney. 

During the week of Williams' execu- 
tion a Louisiana woman and her lover 
were convicted of planning and carrying 
out the murder of her husband. They 
were white and had competent at- 
torneys. Their sentences: 10 and 9 years 
respectively. Williams' sentence could 
have been the same. 

Arbitrary and discriminatory ap- 
plication of law cannot be eliminated. 
To be just, the legal system must allow 
room for human judgment. But discre- 



tion also provides opportunity for fair- 
ness. Can we afford to take a life, an ir- 
reversible decision, when such 
inequality is not only possible but 
likely? 

The Bible clearly recognizes the 
responsibility of government to main- 
tain order. But it also recognizes the 
government's responsibility to do so 
justly and effectively. When it does not, 
government moves outside its biblical 
mandate. 

It is becoming clear that capital 
punishment laws cannot be 
administered equitably. Nor is there 
any evidence that they are effective at 
preventing crime; indeed, evidence is 
emerging that they may actually 
increase the level of violence in society. 

It can be questioned whether the state 
has the right to take life at all. But when 
it takes such an irrevocable step arbi- 
trarily and discriminatorily, does it not 
exceed God's intentions?— Howard Zehr 
is director of the MCC U.S. Office of 
Criminal Justice. 



Ethnic pride movement 
affects Mennonite work 
among Argentine Indians 

A growing ethnic pride movement has 
affected the work of Mennonite Board of 
Missions among the Indian groups of 
Argentina, according to Michael and 
Mattie Marie Mast. They returned to 
North America in December for a one- 
year furlough. 

"The positive effects," Mike said, "are 
that the Indians are beginning to em- 
phasize the good things about their cul- 
ture and their responsibility for deter- 
mining their own destiny." 

Other effects are that Masts' Bible 



60 



Gospel Herald 



teaching and literature ministries are 
being reevaluated as the Indians ques- 
tion the role and influence of foreign 
missionaries. 

"We have tried to be open to criticism 
and to continue to show support," Mike 
said. "I was invited to two recent meet- 
ings of Indian leaders and was treated 
kindly." 

Nearly 6,000 of the 26,000 Indians in 
the two northern Argentine provinces of 
Chaco and Formosa belong to the 
United Evangelical Church— an inde- 
pendent Indian church established in 
the 1950s with the help of missionaries 
Albert and Lois Buckwalter. 

Mennonite Board of Missions first 
began work among the Indians in 1943 
and quickly established three Men- 
nonite congregations. But the mis- 
sionaries soon had second thoughts 
about establishing a Mennonite Church 
and, with the assistance of a Christian 
anthropologist, helped the Indians set 
up their own church. 

In 25 years, the United Evangelical 
Church has become the main church 
among the Indians, with a variety of 
mission groups relating to it. 

In recent years, however, evangelical 
missionaries from North America and 
Europe have disrupted the unity of the 
Indian church by starting their own 
churches without much regard for In- 
dian culture and the Mennonite mis- 
sionaries' many years of experience. 

"Our intention is to affirm the In- 
dians and their way of life amid at- 
tempts by Argentine society to assimi- 
late them," Mattie Marie said. "We do 
this by visiting them in their homes, 
eating their food, worshiping with 




The Mast family— (left to right) Mike, Mattie 
Marie, Melody, Merle, Marcelo, and Mark- 
are in the U.S. on a one-year furlough from 
their work with Indians in Argentina. 



them, encouraging the use of their lan- 
guages, and helping develop Indian 
literature." 

On weekend visits to isolated 
churches, Masts spend a lot of time with 
the pastor and his family — bringing 
news from other churches, hearing their 
concerns, and encouraging them in any 
way they can. 

On Saturday evening and again on 
Sunday morning, Mike preaches during 
the long worship services, which include 
many other speakers, responses to the 
sermon, and much singing, praying, and 
worshipful dancing. 

Mike also travels to various locations 
for week-long Bible studies with pastors 
and lay leaders. Intended usually for 
about 10 area congregations, the Bible 
studies provide useful background in- 
formation and help the Indians see for 
themselves what the Bible says. 

"I try to involve the Indians as par- 
ticipants in the studies and not just as 



listeners to lectures," Mike said. "When 
it comes to making practical application 
of what they have studied, the ball is in 
their court." 

Masts have seen definite results in the 
10 years the Bible studies have been of- 
fered. "I can tell from their preaching 
that the pastors understand the Bible 
much better," Mike said. 

Masts live in Formosa City, a river 
town on the Argentine side of the border 
with Paraguay. Last spring the city was 
hit by the worst flooding in its history. 

When not visiting Indian churches, 
Masts find Christian fellowship and 
spiritual nourishment with a Roman 
Catholic renewal group. "We have been 
received warmly since we started at- 
tending about five years ago," Mattie 
Marie said. "The group's leaders are lay 
people, and they emphasize prayer, Bi- 
ble study, and authentic Latin 
American-style worship." 

The renewal group is divided into 40 
neighborhood clusters, one of which — 
named Koinonia — meets in the Mast 
home, although Masts are not its 
leaders. 

"The Catholic Church has changed a 
lot in the 15 years we have been in 
northern Argentina and there is great 
renewal taking place," Mike said. "But 
most evangelical missionaries will still 
have nothing to do with it." 

Masts are spending their furlough 
year in Harrisonburg, Va., where Mattie 
Marie is attending Eastern Mennonite 
College, and Mike is studying the Toba 
Indian language and preparing Bible 
study materials for the Indians. 

Masts have served in Argentina since 
1967. 



MENNOSCOPE 




I Can Make 1 can make ?eace 
Peace is a new 
record album for 
children ages 5 
to 10, featuring 
stories and 
songs about 
peacemaking. It 
explores themes such as back- 
yard and family peacemaking, 
learning to forgive, loving 
enemies, and peacemaking in 
times of war. The aim is to 
provide alternative entertain- 
ment for children who are 
exposed to many stories with vio- 
lent heroes and heroines. The 
record was produced in recogni- 
tion of the 40th anniversary of 
MCC Peace Section. It is 
available through Mennonite 
Publishing House and Provident 
Bookstores, retail $7.95, $9.55 in 
Canada. 

University teachers are ur- 
gently needed in a variety of sub- 
ject areas for two-year terms of 
service in Nigeria with Men- 



nonite Board of Missions. 
Persons with doctorates and 
teaching experience are pre- 
ferred. They will begin teaching 
at the University of Calabar in 
September. For more informa- 
tion, contact Tom Bishop, MBM, 
Box 370, Elkhart, IN 46515; 
phone (219) 294-7523. 

Delbert and Frieda Schellen- 
berg Erb arrived in Argentina 
from Bolivia on Dec. 30 to help 
train leaders for Argentine Men- 
nonite Church. Delbert was a 
missionary in Argentina for 30 
years; Frieda was a health 
worker in Bolivia for 15 years. 
Erb's new address is Jose 
Bonifacio 4252, Buenos Aires 
1407, Argentina. 

College English teachers are 
needed for China in 1984. They 
will serve one-year terms with 
China Educational Exchange— a 
program which sends North 
American Mennonite teachers to 
China and brings Chinese 
professors and students to Men- 
nonite colleges. For more in- 
formation, contact Maynard 
Kurtz, Mennonite Board of 
Missions, Box 370, Elkhart, IN 



46515; phone (219) 294-7523. 
Mail for Barbara Kauffman, 

Mennonite worker in Yemen, can 
now be sent cheaper and more 
quickly via Department of 
State— San'a, Washington, DC 
20520. 

William H. and Eleanor M. 
Shumaker moved to Petoskey, 
Mich., in November. Bill will be 
pastor of the Petoskey Mennonite 
Church and Eleanor will be the 
patient care coordinator of the 
newly developed hospice program 
for Emmet County. Their ad- 
dress will be 810 Petoskey Street, 
Petoskey, MI 49770. 

James E. Horsch, executive 
director of Laurelville Mennonite 
Church Center since February 
1982, submitted his resignation 
to the board of directors on Dec. 
6, 1983. Horsch plans to return to 
the Mennonite Publishing House 
for an editorial and marketing 
assignment that will include edit- 
ing Purpose and the Mennonite 
Yearbook. The resignation be- 
comes effective with the conclu- 
sion of the Spring Association 
meeting weekend on May 6, 1984. 
H. Ralph Hernley, president of 



the Laurelville Association, is 
interested in receiving sugges- 
tions for possible candidates for 
the office of executive director. 
He may be contacted at 229 Pitts- 
burgh Street, Scottdale, PA 
15683, or bv telephone at (412) 
887-5840 or (813) 355-6350. 

Executive director needed at 
Camp Friedenswald, Cassopolis, 
Mich. Bachelor's degree, 
experience in camp and/or trnsi- 
ness management desired. 
Interest in Christian camping 
vital. Position available Apr. 1, 
1984. Submit resume and 
references bv Feb. 20, 1984, to 
John Preheim, 22967 Chestnut 
Lane, Goshen, IN 46526; 
telephone (219) 875-6735. 

MCCers report the situation is 
stable after a Nigeria coup, Dec. 
31, which removed Nigerian ci- 
vilian President Shehu Shagari 
from office. A military commu- 
nique explained the reason for 
the near-bloodless coup was the 
grave economic condition of the 
country. The new military leader. 
Major General Mohammed 
Buhari, faces an external debt 
estimated at $14 billion for the 



January 24, 1984 



61 



100 million population country. 
MCC has worked in Nigeria since 
1963 and has programs in educa- 
tion, health, and agriculture in 
cooperation with the local Ni- 
gerian church. A message from 
the American Consulate in 
Kaduna, Nigeria, reported that 
all MCC workers attending the 
annual Nigeria/Chad retreat at 
Bagauda Lake "are safe and 
well." In addition to the 34 MCC 
workers in Nigeria, three 
workers from Chad were also in 
the country. 




Karl Som mers Sid Richard 

Karl Sommers and Sid 
Richard, actuaries on the Men- 
nonite Mutual Aid staff, have 
taken new responsibilities begin- 
ning on Jan. 1. Sommers, for- 
merly manager of the actuarial 
department, will become product 
development and compliance 
manager for one-half of his time. 
In this assignment, he will play a 
leading role in researching and 
developing new plans, primarily 
for MMA's medical, life, and 
retirement programs. His com- 
pliance responsibilities will in- 
volve working with state and 
federal insurance departments to 
comply with their regulations. In 
addition to these responsibilities, 
Sommers also will work closely 
with a major revamping of MMA 
computer systems. In a cor- 
responding change, Sid Richard 
has been promoted to actuarial 
operations manager. He will 
manage the acturial (mathemati- 
cal) work of the organization. 
This assignment involves setting 
rates and dividends, determining 
reserves, monitoring experience 
of plans, and directing the valua- 
tion of MMA's retirement plans. 

Rachel Goering of Newton, 
Kan., has been appointed campus 
nurse at Hesston College. Goer- 
ing, a 1974 graduate of the 
college's nursing program, 



> Pontius 




ARL VOO GOING- 
TO WITHV\OLD 
THE PAKT OF 
Y0OR TAXES 
THAT 6-OESTO 
THE MILITARY? 



HOW CAN 
YOO THINK 
SOCH A 
THING? 



received additional training at 
Kansas Newman College and 
Wichita State University. A 
registered nurse, Goering was 
recently certified as a Family 
Nurse Practitioner, qualifying 
her to perform routine examina- 
tions, testing, diagnosing, and 
treatment in cooperation with a 
physician. Her nurse practitioner 
training also emphasized health 
education and the preventive ap- 
proach to personal health care, 
an approach she plans to use with 
students. 

An enrichment event for en- 
gaged couples and those in the 
first year of marriage will be held 
the weekend of Feb. 17-19, 1984, 
at the Laurelville Mennonite 
Church Center. Engaged or 
newly married couples will ex- 
plore various aspects of their 
unique relationships and plan 
their life together on the basis of 
solid and enriching patterns of 
communication and sharing. 
Resource leaders for this event 
will be Irvin and Kitty Weaver, 
Hollsopple, Pa. The Weavers are 
a certified marriage enrichment 
couple of the American Associ- 
ation of Marriage and Family 
Therapists. For more informa- 
tion and registration contact 
Laurelville Mennonite Church 
Center, R. 5, Box 145, Mt. 
Pleasant, PA 15666; or call (412) 
423-2056. 

New members by baptism and 
confession of faith: Manson, 
Iowa: Kenton Wayne Bonn, 
James Robert Litwiller, and 
Michael Ray Johnson. Bethel, 
Gettysburg, Pa.: Bernadine 
Hoylman, Douglas Rider, and 
Ronald Weigle by baptism and 
Diane Cline, Rose ana Ed Kehr 
by confession of faith. 

Change of address: Cyril K. 
Gingerich from Stouffville, Ont, 
to c/o The German Church, Box 
1139, Addis Ababa, Ethiopia, 
Africa. 



BIRTHS 



Bennett, John L. and Debbie 
(Shingleton), Harrisonville, Mo., 
first child, Jamie Matthew, Nov. 
27. 

Bergey, Roy and Linda (Bru- 
baker), Shipshewana, Ind., 




I'M OOlNCrTO DO 
WHAT EVERY 
PATRIOT \C CT*EATCK?E 
SHOOLD. 




second daughter, Krista Helen, 
Dec. 20. 

Beuscher, Alan and Susan 
(Martin), Hazard, Ky., first child, 
Rachel Lynn, Nov. 30. 

Bontrager, Brian and Judy 
(Hollinger), Fairview, Mich., first 
child, Joel Edward, Dec. 28. 

Boshart, John and Beth 
(Eigsti), Wood River, Neb., 
second child, first daughter, 
Mikele Kay, Nov. 15. 

Fisher, Richard and Donna 
(Helmuth), Bremen, Ohio, first 
child, Anthony Ian, Jan. 3. 

Hedges, Jeff and Rhonda (Wit- 
trig), Garden City, Mo., first 
child, Amanda Marie, Aug. 3. 

Hershherger, Ron and Elaine 
(Beachy), Sarasota, Fla., first 
child, Benji, Dec. 5. 

Hooley, Byron and Judith 
(Bruner), Jones, Mich., second 
child, first daughter, Raquel 
Lynn, Oct. 3. 

Hoxie, Fred and Charlene 
(Parsell), Fairview, Mich., second 
child, first son, Benjamin Adam, 
Dec. 25. 

King, Gregory and Ramona 
(Chupp), Burr Oak, Mich., fifth 
child, fourth daughter, Martha 
Jo, born on Sept. 13, 1983; 
received for adoption on Dec. 15. 

Lehman, Bob and Loree 
(Paulgaard), Sherwood Park, 
Alta., second child, first son, 
Nathan Grant, Nov. 10. 

Long, Kenneth and Darla 
(Beitzel), Ephrata, Pa., third son, 
Jensen Kyle, Dec. 27. 

Mendez, Isauro and Marcia 
(Weaver), Hesston, Kan., second 
son, Christopher Gene, Dec. 27. 

Nice, John and Beverly 
(Short), Morrison, 111., third liv- 
ing son, Timothy John, Dec. 28. 
(One son is deceased.) 

Nofziger, Keith and Donna, 
Archbold, Ohio, second child, 
first son, Curtis Allen, Dec. 17. 

Nunemaker, Brian and Nancy 
(Chupp), Burr Oak, Mich., second 
child, first daughter, Emily Su- 
zanne, Oct. 30. 

O'Brien, Kevin and Chris 
(Schrock), Wauseon, Ohio, second 
child, first son, Clayton Kenneth, 
Dec. 11. 

Sala, James and Karen (Sie- 
vers), Hollsopple, Pa., first child, 
Derek James, Dec. 18. 

Wagler, Allen and Connie 
(Swartzentruber), Sarasota, Fla., 
second child, first daughter, 
Megan Elizabeth, Dec. 15. 

Yoder, Curtis and Lois 
(Hunsberger), Kalona, Iowa, first 



Joel Kauffmann 



USE TAX OOP&ES ANP 
AVOID PAVlNfr THEtA 
ALTOGETHER ^ j / 




child, Karl Nathan, Dec. 22. 

Yoder, Rick and Cynthia 
(Roth), Cairo, Neb., third child, 
second daughter, Chelsey Rae, 
Nov. 18. 

Yoder, Willard and Velma 
(Zook), Garden City, Mo., second 
child, first daughter, Emily Su- 
zanne, Oct. 6. 



MARRIAGES 



Bailey — Otis. — Richard 
Bailey, Newport News, Va., and 
Caren Otis, Newport News, Va., 
Huntington cong., by Jonathan 
Kanagy, Dec. 16. 

Burkholder — Atherton. — 
Steven Burkholder, Powhatan, 
Va., Powhatan cong., and Amy 
Atherton, Mount Union, Pa., by 
Lewis Burkholder, Nov. 25. 

Drudge— Jantzi.— Stephen R. 
Drudge, Markham, Ont., Steelton 
Avenue cong., and Lynelle R. 
Jantzi, Wood River, Neb., Wood 
River cong., by Cloy Roth, Dec. 
18. 

Gill — Metzler. — Christo- 
pher Gill, Escanaba, Mich., Sky 
Ridge cong. (Kalamazoo), and 
Linda Metzler, Kalamazoo, 
Mich., Goshen College cong., by 
A. J. Metzler, Dec. 17. 

Hess— Shultz. — D. Donald 
Hess, Mount Joy, Pa., Mt. Joy 
cong., and Kathy Renee Shultz, 
Lancaster, Pa., Sunnyside cong., 
by Harold B. Shultz, father of the 
bride, Dec. 31. 

Marroquin — Falcon.— Ferna 
ndo Marroquin, Defiance, Ohio, 
Defiance cong., and Judith 
Falcon, Aibonito, P.R., Aibonito 
cong., by Douglas Fike and Jock 
Tolmay, Dec. 17. 

Miller — Eichorn. — Douglas 
Scott Miller, Portage, Mich., and 
Rebecca Jo Eichorn, Sturgis, 
Mich., Locust Grove cong., by 
James Carpenter, Dec. 17. 

Plock — Blucker. — Michael 
Plock, Sturgis, Mich., and Sheila 
Blucker, Sturgis, Mich., Locust 
Grove cong., by Dean Brubaker, 
Oct. 22. 

Shrock — Miller. — Elroy 
Schrock, Duncanville, Tex., and 
Bonnie Miller, Mesquite, Tex., 
both of Dallas Mennonite Fellow- 
ship, by Gilbert Davis, Jan. 1, 
1984. 

Smith— Miller.— Ron Smith, 
Mio, Mich., and Lisa Miller, 
Fairview, Mich., both of Fairview 
cong., by Virgil Hershberger, 
Dec. 31. 

Wolf — Nussbaum. — Rich- 
ard Wolf, Louisville, Ohio, and 
Sharon Nussbaum, Apple Creek, 
Ohio, both of Kidron cong., by 
Bill Detweiler, Garv Nussbaum 
and Terry Taylor, Dec. 31. 

Yoder— Carpenter.— Allen J. 
Yoder, Shipshewana, Ind., and 
Evelyn Carpenter, Colon, Mich., 
both of Locust Grove cong., by 
James Carpenter, Dec. 10. 

Yoder— Krabill.— Scot D. 
Yoder, Goshen, Ind., Mennonite 
Church of Normal, 111., and 
Karen Krabill, Goshen, Ind., 
College cong., bv Arnold C. Roth, 
Dec. 10. 



62 



1 

Gospel Herald 



OBITUARIES 



Green, Mildred L., daughter 
of Charles and Penny Browder, 
was born at Newport News, Va., 
July 20, 1920; died of cancer at 
Riverside Hospital, Newport 
News, Va., Dec. 22, 1983; aged 63 
y. In July 1941, she was married 
to William Green, who died on 
Oct. 25, 1981. Surviving are 2 
sons (Wayne and Montand), 5 
daughters (Geraldine Williams, 
Joyce McAfee, Sharon Hogue, 
Penny Green, and Yvonne 
Green). She was a member of 
Huntington Mennonite Church, 
where funeral services were held 
on Dec. 28, in charge of Jonathan 
Kanagy, Lloyd Weaver, and 
Gerald Showalter; interment in 
Warwick River Cemetery. 

Hershey, Mark E., son of 
Enos and Sue (Eby) Hershey, 
was born at Paradise, Pa., Apr. 
13, 1897; died at Lancaster (Pa.) 
General Hospital on Dec. 19, 
1983; aged 86 y. On Nov. 2, 1922, 

he was married to , 

who survives. Also surviving are 
3 sons (Kenneth, Robert, and 
Lynford), 5 daughters (Jean, 
Doris— Mrs. Daryl Lichty, 
Ethel — Mrs. Martin Bender, 
Janet— Mrs. Robert Martin, and 
Velda— Mrs. Warren Peachey), 
one foster daughter (Ellen Rutt— 
Mrs. Clarence Neff), 27 grand- 
children, 8 great-grandchildren, 3 
sisters (Grace Smith, Helen 
Ranck, and Ethel Horst), and one 
brother (Warren). He was a 
member of Kinzer Mennonite 
Church, where funeral services 
were held on Dec. 22, in charge of 
Paul Clark and Clair Eby; inter- 
ment in Kinzer Mennonite 
Cemetery. 

High, Sanford H., son of 
David S. and Mary E. (Huber) 
High, was born at Lancaster, Pa., 
Aug. 23, 1907; died of a heart at- 
tack at Lancaster General Hos- 
pital on Dec. 25, 1983; aged 76 y. 
On Sept. 23, 1931, he was married 
to Erma Denlinger, who survives. 
Also surviving are 3 sons (Calvin 
G., Donald L., and Dale S.), 9 
grandchildren, 6 sisters (Esther 
Slaymaker, Anna— Mrs. Aaron 
Martin, Lydia— Mrs. Raymond 
Denlinger, Mary— Mrs. Oliver 
Hurts, Nettie — Mrs. John Bare, 
and Rhoda Fisher), and 3 
brothers (Benjamin, Mahlon, and 
David). He was a member of 
Mellinger Mennonite Church, 
where funeral services were held 
on Dec. 29, in charge of Paul Zehr 
and Leon H. Oberholtzer; inter- 
ment in Mellinger Mennonite 
Cemetery. 

Hofs tetter, Raymond E., son 
of William and Sarah Ann 
(Gerber) Hofstetter, was born 
near Kidron, Ohio, Oct. 21, 1917; 
died from a heart attack at his 
home at Kidron Ohio, Dec. 24, 
1983; aged 66 y. On Dec. 27, 1947, 
he was married to Dorothy Som- 
mer, who survives. Also surviv- 
ing are 2 sons (Ralph and Ray), 
one daughter (Karen— Mrs. John 
Fouts), 5 grandchildren, one 
sister (Irene), and 6 brothers 



(Millard, Clarence, Roy, Edwin, 
Lloyd, and Leland). He was pre- 
ceded in death by one sister 
(Martha— Mrs. Nathan Begly), 
and 2 brothers (Joel and Oscar). 
He was a member of the Kidron 
Mennonite Church, where me- 
morial services were held on Dec. 
27, in charge of Bill Detweiler; 
interment in the Kidron Church 
Cemetery. 

Hostetter, John Jacob, Jr., 
son of John Jacob and Ruth E. 
(Berkev) Hostetter, was born in 
Denbigh, Va., Nov. 18, 1929; died 
of a massive stroke at 
Charleston, W.Va., Dec. 14, 1983; 
aged 54 y. On Dec. 23, 1950, he 
was married to Mildred Heacock, 
who survives. Also surviving are 
5 sons (Vaughn, Alden, David, 
Loren, and John Eric), 2 
daughters (Beverly — Mrs. Orie 
Wenger and Ardith), one 
grandson, his stepmother (Ruth 
S. Hostetter), and one sister 
(Gladys— Mrs. Gerald Burke). He 
was preceded in death by one 
daughter. He was a member of 
Berkey Avenue Fellowship, 
Goshen, Ind. Funeral services 
were held at Lindale Mennonite 
Church on Dec. 17, in charge of 
Art Smoker and Art Janz; inter- 
ment in the adjoining cemetery. 

Kauffman, Niles L., son of 
Amos and Ella (Lite) Kauffman, 
was born at Clarksville, Mich., 
Dec. 13, 1907; died of a heart at- 
tack at his home at Goshen, Ind., 
Dec. 7, 1983; aged 75 y. On Mar. 
13, 1931, he was married to Vesta 
Johns, who survives. Also surviv- 
ing are 2 sons (Kenneth and 
Charles), 3 daughters (Carolyn — 
Mrs. Dennis Mascarenas, Mary- 
belle— Mrs. Harold Beachy, and 
Marcile— Mrs. Francis Miller), 15 
grandchildren, 5 great-grand- 
children, 2 brothers (Norman and 
Glen), one sister (Ruth— Mrs. 
Harold Christophel), and 2 
stepbrothers (Homer and George 
Overholt). He was preceded in 
death by one son (Leland) and 
one brother (Paul). He was a 
member of Clinton Frame Men- 
nonite Church, where funeral 
services were held on Dec. 10, in 
charge of Vernon E. Bontreger; 
interment in Clinton Union 
Cemetery. 

King, Fannie M., daughter of 
Ezra and Rebecca (Miller) King, 
was born in Cass County, Mo., 
July 30, 1889; died at Green Hills 
Center, West Liberty, Ohio, Jan. 
3, 1984; aged 94 y. She was pre- 
ceded in death by 2 brothers. She 
was a member of Bethel Men- 
nonite Church, where funeral 
services were held on Jan. 6, in 
charge of Duane Beck; interment 
in the South Union Mennonite 
Cemetery. 

Kremer, William H., son of 
Benjamin and Lena (Schlegel) 
Kremer was born at Milford, 
Neb., Oct. 11, 1888; died at 
Hesston, Kan., Dec. 29, 1983; 
aged 94 y. On June 6, 1912, he was 
married to Malinda Miller, who 
died on July 30, 1967. Surviving 
are one son (Loren), 3 daughters 
(Opal— Mrs. Wilbur Miller, Mar- 
garet—Mrs. Everette Roth, and 
Ora — Mrs. Daniel Bender), 14 
grandchildren, and 14 great- 



grandchildren. He was preceded 
in death by 2 sons (Kenneth and 
Carrol), 2 grandchildren, and one 
great-grandchild. He was a mem- 
ber of East Fairview Mennonite 
Church, where funeral services 
were held on Jan. 2, in charge of 
Lloyd Gingerich and Lee 
Schlegel; interment in East 
Fairview Mennonite Cemetery. 

Kulp, Esther D., daughter of 
Samuel and Mamie (Detweiler) 
Kulp, was born at Souderton, 
Pa., Nov. 9, 1919; died of a heart 
attack at Souderton, Pa., Dec. 13, 
1983; aged 64 y. Surviving are one 
brother (Willard D. Kulp) and 
one sister (Ruth D. Kulp). She 
was a member of Rockhill Men- 
nonite Church, where funeral 
services were held on Dec. 17, in 
charge of Paul Glanzer, Henry 
Ruth, and Russell Detweiler; 
interment in the Rockhill 
Cemeterv. 

Miller, Ivan E., son of Eli D. 
and Amanda (Conrad) Miller, 
was born near Marshallville, 
Ohio, Aug. 31, 1906; died at 
Sarasota, Fla., Dec. 12, 1983; 
aged 77 y. On Nov. 29, 1928, he 
was married to Annabelle 
Hartzler, who survives. Also sur- 
viving are one daughter (Joan- 
Mrs. C. J. Sauder), 2 grand- 
children, 2 great-grandchildren, 
one brother (Russell Miller), and 
one sister (Mrs. Ruth Mussell- 
man). He was a member of Oak 
Grove Mennonite Church, where 
funeral services were held on 
Dec. 16, in charge of Peter B. 
Wiebe and Leonard Adams; 
interment in Oak Grove Men- 
nonite Church Cemetery. 

Oesch, Edmund, son of John 
and Anna (Thieler) Oesch, was 
born in Hay Twp., Dec. 13, 1896; 
died at Queensway Nursing 
Home, Hensall, Dec. 18, 1983; 
aged 87 y. On Mar. 5, 1929, he was 
married to Mary Ann Schwartz- 
entruber, who died on Dec. 9, 
1983. Surviving are one son 
(Elmer), 4 daughters (Dorothy — 
Mrs. Anthony Etue, Gladys- 
Mrs. Ivan Bechler, Marg — Mrs. 
Ray Gautreau, and Linda— Mrs. 
Ross Fisher), 13 grandchildren, 
and one great-grandchild. He was 
a member of Blake Mennonite 
Church. Funeral services were 
held at Michael O'Connor 
Funeral Chapel on Dec. 20, in 
charge of Clayton Kuepfer; inter- 
ment in Blake Mennonite 
Cemetery. 

Roeschley, Emma, daughter 
of John and Mary (Forney) 
Beller, was born in Graymont, 
111., Feb. 16, 1895; died at 
Meadows Mennonite Home, 
Chenoa, 111., Dec. 26, 1983; aged 
88 y. On Dec. 17, 1919, she was 
married to Eli Roeschley, who 
died on Feb. 11, 1969. Surviving 
are 3 daughters (Myra Gunden, 
Sally White, and Wilma). one son 
(Burdell), 10 grandchildren, 5 
great-grandchildren, and one 
sister (Lovina Roeschley). She 
was a member of Waldo Men- 
nonite Church, where funeral 
services were held on Dec. 28, in 
charge of Lester Zook and Edwin 
J. Stalter; interment in Waldo 
Cemetery. 

Weaver, Ruth E., daughter of 



Jacob and Amy (Hackman) i 
Shoup, was born at Marshallville, 
Ohio, Jan. 5, 1910; died of cancer 
at Southside Hospital, Youngs- 
town, Ohio, Jan. 2, 1984; aged i 
nearly 74 y. On Jan. 15, 1936, she 
was married to John Weaver, j 
who survives. Also surviving are ! 
one son (Kenneth), 3 daughters 
(Kathryn— Mrs. Ray Yoder, j 
Valera— Mrs. Richard Rie- j 
menschneider, and Normal 
Weaver), 9 grandchildren, 7 
great-grandchildren, 2 sisters 
(Adah— Mrs. Lee Nussbaum and I 
Arlene — Mrs. Lawrence Klein- j 
knecht), and 2 brothers (Millard 
and Arthur R. Shoup). She was a 
member of Midway Mennonite I 
Church, where funeral services j 
were held on Jan. 5, in charge of j 
Ernest D. Martin and David ! 
Byer; interment in Midway i 
Cemetery. 

Yoder, Lydia Rovilla, I 
daughter of Ezra J. and Elizabeth j 
(Kurtz) Yoder, was born in 
Champaign Co., Ohio, Oct. 9, 
1883; died at Heartland Nursing 
Center, Urbana, Ohio, Jan. 3, j 
1984; aged 100 y. She was pre- I 
ceded in death by one brother and ! 
one sister. She was a member of j 
Bethel Mennonite Church, where j 
funeral services were held on 
Jan. 6, in charge of Duane Beck; J 
interment in West Liberty I 
Fairview Cemetery. 

Yoder, Vinnie Catherine, i 
daughter of Samuel J. and Emma \ 
(Roth) Kauffman, was born at 
Hubbard, Ore., Nov. 26, 1897; 
died at Mt. Angel, Ore., Dec. 26, 
1983; aged 86 y. On Mar. 24, 1917, 
she was married to Loney Yoder, 
who died on June 28, 1973. Sur- 
viving are 3 sons (Harold, 
Stanley, and Dwight), one 
daughter (Mildred Heyerly), 18 
grandchildren, and 18 great- 
grandchildren. She was preceded 
in death by one son (Robert | 
Junior). She was a member of 
Zion Mennonite Church, where : 
funeral services were held, in 
charge of John P. Oyer and 
Eugene Blosser; interment in 
Zion Mennonite Church 
Cemetery. 



CALENDAR 



MCC annual meeting, British Columbia, 
Jan. 26-27 

Mennonite Board of Education Board of Di- 
rectors, Feb. 3-4 

Mennonite Publication Board, Sarasota, 
Fla.. Feb. 3-4 

Comite Administrativo, Feb. 9-11 

Afro- American Mennonite Association 
Executive Board, Inglewood, Calif., Feb. 
10-11 

Mennonite Board of Missions Board of Di- 
rectors, Elkhart, Ind., Feb. 23-25 

Council on Faith, Life, and Strategy, 
Laurelville, Pa., Feb. 26-29 

Conversations on Faith, Laurelville. Pa., 
Feb. 27-29 



CREDITS 

Cover by Rick Smolan; p. 54 by Barbara 
Metzler; p. 56 by Gerald Schlabach; p. 57 by 
Russell Working; p. 57 (bottom) by D. 
Michael Hostetler; p. 58 by Dan Shenk; p. 59 
by Howard Zehr; p. 60 record cover design by 
Judith Rempel. 



m 



January 24, 1984 



63 



ITEMS AND COMMENTS 



Atheist group asks equal treatment by 
U.S. shelter program 

A proposal to convert two federal 
warehouses in Denver into a Catholic 
church-operated shelter for the home- 
less has raised the ire of local atheists. 
Billy Talley of the American Atheist 
Addict Recovery Group said, "It bothers 
me that the government would be giving 
a building to a church." He said that if 
the church gets one warehouse, his 
group would like to get the other one to 
set up the "nation's first nonreligious 
treatment center for alcoholics and drug 
users." Most alcohol and drug recovery 
groups are based on "religiosity and Bi- 
ble preaching," Mr. Talley asserted in a 
letter to a government official. "We are 
here for the others, atheists and ag- 
nostics whose painful recoveries can 
only be made more painful and perilous 
by moralizing, praying, and preaching." 



Jewish scholar tells why he thinks 
resurrection was historical fact 

An Orthodox Jewish scholar tells in a 
new book why he believes that the 
resurrection of Jesus was a historical 
fact. But the author, Pinchas Lapide, a 
specialist in the New Testament, who 
lives and teaches in West Germany, 
flatly denies that Jesus was the Messiah 
long awaited by Jews or the divine Son 
of God. Dr. Lapide concedes Jesus could 
be the Messiah of the Gentile church. In 
the book, The Resurrection of Jesus: A 
Jewish Perspective (Augsburg), Dr. La- 
pide argues that the Easter event was 
"primarily and chiefly a Jewish faith 
experience." And he says the resurrec- 
tion can be proved or refuted only from 
Jewish sources "since the Nazarene, 
both in his lifetime and after Good Fri- 
day, has ministered only within his 
homeland and his people Israel." 

Three U.S. religious scholars have 
hailed the Lapide work, which was first 
published in German in 1977, as an im- 
portant contribution to the Jewish- 
Christian dialogue. 



Jewish, Christian groups encouraged 
by Alfonsin election in Argentina 

The Dec. 10 inauguration in Buenos 
Aires of Raul Alfonsin as Argentina's 
first democratically elected president in 
almost eight years brought expressions 
from Christian and Jewish groups of 
cautious optimism for the new govern- 
ment. The new president "has had a 
long and consistent record for human 
rights," said George Rogers, an associ- 
ate of the Washington Office on Latin 



America, which is supported by more 
than 40 Christian and Jewish groups. 
The Argentine Permanent Assembly for 
Human Rights, a monitoring group 
which Mr. Alfonsin cofounded, "pro- 
vided consistent documentation" on 
rights violations in the past decade, he 
said. 

As president, Mr. Alfonsin, 56, has 
pledged to have the government try to 
clear up questions about the fate of 
more than 6,000 persons who disap- 
peared during a military campaign 
against terrorists in the past decade. He 
has also been critical of U.S. interven- 
tion in Latin America. 



Texas church offers worship services 
for allergy victims 

Victims of severe allergies — who have 
stayed home from regular church ser- 
vices for years because they have severe 
reactions to the smell of cigarette 
smoke, hair spray, perfume, Bible, 
hymnbooks, or even their preacher's 
aftershave lotion — have formed a new 
church group in Fort Worth, Texas. It is 
strictly for chronic allergy sufferers, 
and it may be the first of its kind in the 
United States, says Dale Hunt, senior 
minister of the University United Meth- 
odist Church, where the group recently 
began meeting on Monday nights. "I 
told them (allergy victims) I would con- 
duct special services if they could get 20 
people to sign up," Hunt said. 



British Methodists think new hymnal 
will be best-seller 

The British Methodist Church's new 
hymn book, Hymns and Psalms, pub- 
lished in December, is set to break eccle- 
siastical popularity records. Massive 
worldwide sales are forecast. The 
original print order was for 100,000 
copies, but 400,000 had been sold before 
publication. Hymns and Psalms re- 
places the standard Methodist Hymn 
Book, which has sold an estimated four 
million copies throughout the world 
since it was published 50 years ago. 
While the Methodist Hymn Book was a 
denominational book, Hymns and 
Psalms is subtitled a Methodist and ecu- 
menical hymnal and is intended for 
interdenominational use. The commit- 
tee which prepared it included repre- 
sentatives of the Church of England and 
other mainstream British churches. 



Twenty-one charged with setting up 
fake churches 

Twenty-one residents of Maryland 
and Virginia have been charged in 
separate cases with setting up fake 
churches as tax frauds. In Maryland, 18 
residents of Prince George's County, 
including some active or former police 



officers, have been accused of tax fraud. 
State prosecutors charge they declared 
themselves pastors of the Universal Life 
Church of Modesto, Calif., and deducted 
large percentages of their income as 
contributions to the church. Virginia of- 
ficials have charged three people in 
Richmond with selling church charters 
with instructions on how purchasers 
could use them to falsely claim tax de- 
ductions and exemptions. The operation 
was known as Liberty Ministries 
International. 



NCC chief invites Reagan aide to visit 
Alabama soup kitchens 

The president of the National Council 
of Churches has invited presidential 
counselor Edwin Meese to Alabama for 
a visit to soup kitchens. Bishop Philip R. 
Cousin of Birmingham was responding 
to Mr. Meese's widely reported com- 
ments about hunger, in which the 
presidential aide suggested that some 
people go to soup kitchens "because the 
food is free." 

"There is a real reason for the fact 
that voluntary groups have been 
swamped with people in need of food 
and it has to do with the fact that the 
economy has not revived for many 
people with cuts in government hunger 
programs," wrote Bishop Cousin, who 
heads the 9th District of the African 
Methodist Episcopal Church. In the let- 
ter he sent to the White House on Dec. 9, 
the bishop invited Mr. Meese "to come to 
Alabama where I labor and let me per- 
sonally show you the malnourished and 
hungry children and introduce you to 
the unemployed who have nowhere to 
turn but to food services that are free to 
them." 



Evangelicals warn Congress on Social 
Security reforms 

Evangelical Christian leaders have 
warned of mass tax-resistance by their 
churches unless Congress amends the 
new Social Security law which requires 
religious organizations to pay into the 
system. The church groups issued the 
warnings at a Dec. 14 hearing of the 
Senate Finance Committee, called in 
response to a storm of protest over the 
provision in the new Social Security 
rescue package, which goes into effect 
Jan. 1. The revised law repeals the 
exemption on nonprofit groups, includ- 
ing churches, from withholding Social 
Security taxes for their employees. 

Forest D. Montgomery, legal counsel 
to the National Association of Evangel- 
icals, which represents 38,000 churches, 
called on Congress "to act to forestall an 
inevitable confrontation between 
church and state." He added that many 
churches will simply "refuse to pay (the 
tax) on the basis of religious conviction." 



EDITORIAL 



NEWSPAPER 



390200 51H 
MENNONITE BIBLICAL SEMINARY 
30 03 BENHAM AVE 
ELKHART TM «65l7 



Believing and behaving 



This is the editorial I started out to write last week. 
But that one took a specific direction and I followed it. 
Logically, the general should precede the specific, but 
we are not required always to be strictly logical, are we? 

I wrote last week of the problems of governments in 
seeking to enforce laws which the people do not support 
and I held up the law of love as a better base for Chris- 
tian decision-making. But what is the content and back- 
ground of the law of love? Love is a four-letter abstrac- 
tion which is open to varied interpretations. What is the 
motivation for following the law of love? In the Chris- 
tian tradition, it is the love of God. 

This needs repeating over and over, for we easily 
forget. Christians are not expected to suck motivation 
for good works out of our own thumbs. God in Christ has 
been there ahead of us. This is the message of the letters 
of Paul, particularly Romans, Ephesians, and 
Colossians. In the first part of each letter is a discussion 
of the grace of God and how this is effective for the 
human dilemma: "Since all have sinned and fall short of 
the glory of God, they are justified by his grace as a gift, 
through the redemption which is in Christ Jesus" (Rom. 
3:23, 24). 

After a thorough presentation of these theological 
good things, Paul moves in the latter part of the letter to 
an appeal for a response on the basis of what God has al- 
ready done. The lists of dos and don'ts presented in these 
letters are considered part of the Christian's high call- 
ing. As Markus Barth observes in a comment on Eph. 
4:1-16: "The way in which Paul introduces his exhorta- 
tions shows how he honors his readers by expecting of 
them a specific conduct. His very imperatives imply a 
privilege the saints can enjoy, not a burden they ought 
to bear" {The Anchor Bible, Ephesians 1+— 6, p. 455). 

In our use of the Scriptures to guide us in our be- 
havior, it is urgent that we keep this perspective in view, 
for there are those who would distort this. Some would 
turn this relationship upside down so that behavior be- 
comes an end in itself and an attempt to impress God. 
Another distortion is to focus on the grace of God alone 
and make the concern for behavior of little effect. 

An important task of the Christian community is 
passing on from generation to generation significant 
learnings so that each new group is not forced to begin 
from nothing. This transmitting of tradition is not 
unique to Christians, for as Edward Shils writes in The 
American Scholar (Winter 1983/84), "No society could 
exist if its members had not the benefit of traditions." 

We cannot be human without tradition, but we do 
have some choice in the nature and details of the tradi- 
tion we choose, particularly in a society as diverse as 
North America. Mennonites here have traditionalized 



certain practices which not all Christians and certainly 
not all North Americans have accepted. As time goes on 
these traditional practices are tested, particularly in two 
ways: through the changing from one generation to 
another and through the acceptance of new people. 

One way to discover how well traditional interpreta- 
tions are holding up is to ask the new and the young 
whether or not they agree with them. Several tradi- 
tional Mennonite assumptions were tested by a ques- 
tionnaire given to young persons at the youth conven- 
tion, Bethlehem 83, last summer. Though not a fully 
representative sample of Mennonite young people, the 
800 persons who responded to an opinion survey gave 
some interesting answers. 

Seventy-seven percent said that for them it is wrong 
to be a soldier, 78 percent considered it wrong for them 
to smoke and 79 percent considered sexual intercourse 
before marriage sinful. Thus a strong majority was in 
support of recent Mennonite understandings. However, 
on the question of alcohol use, only 56 percent 
considered total abstinence the best position. 

On one issue there was a strong divergence from a 
traditional Mennonite understanding: 72 percent dis- 
agreed with the statement: For me it is wrong to dance. 
This helps to explain why the Goshen College overseers 
recently again had to take an action against dancing on 
the campus. Numerous young people from Mennonite 
churches do not agree with our Mennonite tradition 
against it. 

This is not surprising since dancing is a common 
practice in our culture. If the church has a case against 
it, we need to make it clear. Indeed, it is some 10 years 
since I last heard a sermon against dancing. It is time 
for all to look more closely at the issue. What were our 
reasons against this practice? Do they remain valid? 

These few forms of behavior in themselves are not the | 
essential gospel, as implied above, but we can find that 
all have their origins in the Mennonite understanding of 
the call to be faithful. It has been our assumption that if 
something important is lost by refraining from any of 
these practices, more is gained by the joy of disciplined 
living and exalted relationships that are possible in the 
Christian community. 

But these and all similar traditional responses need to 
be continually tested, updated, and explained to our- 
selves and others. The freedom of the Christian is para- 
doxical. On the one hand, the Christian is delivered from 
law and regulations. But on the other as Barth observes 
"when [Paul] honors [the saints] by expecting that they 
will follow the highest call . . . then he preaches the good 
news, the very gospel— even in the form of ethical im- 
peratives."— Daniel Hertzler 



f>i ] r February 7, 1984 

Gospel Herald 



F El KM act ^\ 




When the church gets too big 



by Virgil Vogt 



This is the story of Reba Place in Evanston, III, a 
house-church which outgrew the house. The church kept 
on growing, and soon we outgrew our first meet- 
inghouse — a rather small one, of course. So now we are 
in our second meetinghouse which easily accommodates 
the 350 to 375 persons who usually come for our Sunday 
morning worship. 

Optimum size? We've tried them all (on the lower end 
of the scale), and feel that we are still learning about size 
and what it means in the life of a local congregation. At 
various points in our twenty-five-year history, size re- 
lated questions have become lively topics in our common 
life, especially since Reba people tend to be reflective 
and quite intentional about their church practices. Size 
has been a hot topic. 

I've heard it said, although that was before my time, 
that in the earliest days at Reba it seemed clear that 
when the community reached twenty members, it 
should be subdivided and two communities should be 



formed. This would preserve the small, family character 
of the community. Well, it didn't happen. And when we 
arrived in 1962, the membership already exceeded 
twenty. The advantages of remaining together obviously 
outweighed the advantages of separation. As we 
continued in the 20 to 30 members stage, Reba was still a 
very close-knit, Christian community with a high level 
of involvement on the part of all the members. 

As the church continued to grow, we finally reached 
the point where something had to be done about size. 
Should we form two churches, or decentralize within a 
single church? We decided to remain together as one 
church, but formed three small groups operating as 
subunits within the congregation. Because of the strong 
"house-church" vision at Reba, we pictured these as 
house-churches, giving them a great deal of authority 
and pastoral function. In our zeal to empower the 
smaller groups, we swung too far in a decentralized di- 
rection. But with a couple of years' experience, and some 



90 



Gospel Herald 



rebalancing in favor of the central congregation, we had 
a format that worked well for many years. 

In those days, I felt we had the best of both worlds. 
We had small house-church groups, often numbering 
about a dozen persons. Much of the pastoral life, shar- 
ing, and decision-making were carried on in these 
groups. In addition, we had the benefit of a larger con- 
gregation which added much more in terms of total im- 
pact, worship, teaching, relationships, ministry, and 
growth resources. The central congregation carried a 
strong core of overall vision and final authority. Living 
on two levels made for a rather intense, but highly effec- 
tive church life. And I thought that since the small 
groups cared for the more intimate, interpersonal needs 
that the larger congregation could grow as big as it 
wished without any loss of function. 

But I was wrong. A decade came and went, while the 
church continued to grow. Gradually, however, many of 
us began to realize that a significant loss of function was 



As the number of extended 
relationships increased it was harder 
to keep the same quality or sense of 
closeness. 



occurring in relationship to the total congregation. By 
this time we numbered about 150 members. With 
children and other seekers and friends, the total groups 
included more than 300 persons. 

In relationship to the activities of the entire congrega- 
tion, a growing number of Reba members felt somewhat 
disinterested, somewhat uninvolved or distant, in some 
cases even alienated and frustrated. Of course, factors 
other than size contribute to such feelings, but size was 
a significant cause. The congregation as a whole was los- 
ing its effectiveness. Small groups were still functioning 
well, but the rest of the life was not keeping pace. 

We now see that the total congregation, even in its 
larger size, had been carrying a great deal of meaning 
for Reba people. It was an extended family, with lots of 
spiritual uncles, aunts, and cousins. There were many 
significant relationships and meanings carried by this 
larger group. But these functions have size limitations. 
As the number of extended relationships became more 
numerous, it was increasingly difficult to sustain the 
same quality or sense of closeness that was present in 
earlier times. 

Again we faced the question of what to do about size. 
Should we form two separate congregations, or continue 
in some way as one church? 

As we prayerfully considered this question, it seemed 
clear that we should stay together as one large congrega- 
tion. In order to do this, however, we decided to form a 
third intermediate level of church life, transferring 
many of the functions of the total congregation to this 
middle level. In this way we have sought to re-create the 
values which we experienced when we were a congrega- 

Virgil Vogt is pastoral leader of Reba Place Fellowship in Evanston, 
III. This article is reprinted from The House Church, November 1983. 
Used by permission. 



tion of 30 to 50 members. 

Now we have three "clusters" within the framework 
of Reba Place Church. Each cluster includes several 
small groups which function in much the same way that 
small groups have functioned here over the years. But 
now, most of the pastoral leadership, pastoral decisions, 
picnics, workdays, child-care, extended family rela- 
tionships, leadership development, and handling of 
crises are all organized at the cluster level, rather than 
at the all-church level. Each cluster has become a "con- 
gregation" in a rather full sense. 

This means that we have diminished what the clusters 
do together or the number of functions which they fulfill 
together. We still gather every Sunday for worship. 
Sunday school is a joint effort of the whole church, as is 
the teen group. We have a group of elders who provide 
oversight and leadership, and a scaled-down organiza- 
tion to sustain those ministries which we want to 
continue on a churchwide basis. But our effort is to keep 
this minimal, so as to leave more space for clusters and 
small groups. 

Why did we keep the whole church together? Basically 
because we felt God leading us to do so. Some of the fac- 
tors which were included in this discernment are as 
follows. When we considered the relationship needs of 
various persons within our church, it did not seem that 
we were too large— the need for a youth group, peers at 
every age level among the children, peers among older 
couples, among single adults, for people with special 
interests and needs. As we considered these personal 
needs, it was obvious that separation would often mean 
loss rather than gain. 

When we considered what it means to live in this 
neighborhood, it did not seem that we were too large. We 
live in a rather challenging neighborhood, where various 
kinds of crime and urban disturbance are quite common. 
In this setting, you greatly value the support of all the 
Christian brothers and sisters who help make it a safe, 
friendly environment, a place where young families can 
feel good about raising their children. As we considered 
what it would mean to shift a significant part of this 
congregation in another direction, it seemed that we 
would diminish rather than increase the quality of life 
for our people. 

There is a core of leadership, vision and various 
ministry gifts which are now accessible to all members, 
even in the large church framework. Had we separated 
into two congregations, this would be less true. Yet, with 



GOSPEL HERALD Volume 77 Number 6 

Editor: Daniel Hertzler News Editor: Richard A. Kauffinan 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905) and Herald of Truth (1864). The Gospel Herald is a 
religious periodical published weekly for the Mennonite Church by the Men- 
nonite Publishing House, 616 Walnut Avenue. Scottdale, Pa. Subscription 
price (in U.S dollars): $18.95 per year, three years for $52.00. For Every 
™ me J,l an: » 14 90 P er y ear mailecf to individual addresses. Eighty Percent 
Han: $16.75 per year to individual addresses. Gospel Herald will be sent by 
air mail upon request to overseas addresses. Write to Customer Service for 
current rates. Change of address should be requested six weeks in advance. 
,??oo al i mat ? r 'a | f or publication to Gospel Herald, Scottdale, Pa. 
15683. Second-class postage paid at Scottdale, Pa. 15683. Litho- 
graphed in United States. Copyright • 1984 bv Mennonite Publishing House. 
Canadian subscriptions: Second-class postage paid at Kitchener, Ont. Regis- 
tration No. 9460. 



FEBRUARY 7, 1984 



9] 



the extent of our decentralization of church functions 
and ministries, we have opened the possibility for 
younger leaders to emerge and take their place in shap- 
ing the congregational life. 

The large congregation seems to serve well as a point 
of interest and attraction, drawing many guests and 
visitors to whom we can minister. The large congrega- 
tion also serves well by providing a framework within 
which a great deal of diversity can be accommodated, 
where many different kinds of people, from various 
cultural and spiritual backgrounds can find a meaning- 
ful niche. The full range of these possibilities seems like 
an asset in our urban situation. 

The change hasn't been easy. And not everyone is 
fully satisfied with the present three-tiered church 
(small group, cluster, whole church). Some find this too 
large and complex. They would prefer a simpler, smaller 
life in a single house-church or in a small congregation 



with several cell groups. We are encouraging those who 
feel this way to consider whether God may want them 
formed into sending units that can go out and start new 
congregations. Given the great need for starting new 
congregations, those who fit better in that kind of situa- 
tion can serve well by forming the core of a new church. 

We have not yet had enough experience with the 
three-tiered congregational life to draw any strong con- 
clusions about its effectiveness. So far it seems to be 
working well, but the real impact must be judged over a 
longer period. 

Our hope is that the present arrangement will help us 
meet requirements for both quantity and quality. We 
are called to grow and evangelize. We are also called to 
develop strong, covenant relationships which express 
what it means to be the household of faith. With God's 
help we want to live out this calling in a faithful and 
productive manner. <^ 



HEAR, HEAR! 



Room for compassion 

As a believer and a follower of Christ, 
where does compassion fit in? 

On the one hand, we are called to 
faithful discipleship, to being light and 
salt on the earth. On the other hand, we 
are called to receive the mercy and for- 
giveness of a loving God with readiness 
and thanksgiving. We are called to 
confront brothers and sisters when we 
see them in a dangerous spot (Mt. 18); 
yet, we are called not to judge, lest we 
too be judged (Mt. 7). This poses a di- 
lemma. How can Christians live in this 
tension? 

We hear calls from conflicting corners 
of the church. One calls us to be more 
traditional; the other, to be adven- 
turesome. One calls us to be more 
liberal; the other, more fundamentalist 
or conservative. One calls us to be quiet; 
the other, to speak out. We are 
confronted with the call to civil 
disobedience by some; to be suffering in 
prayerful silence, by others. We are 
confronted to withhold war taxes if we 
want to be faithful, by some; by others, 
to pay our taxes for the same reason. 
We are confronted by the call to accept 
gay persons and lesbians as our sisters 
and brothers in Christ, by some; by 
others, to do what the Bible clearly says 
about homosexual persons. 

While I have my own current under- 
standing of what the Spirit is asking me 
to do in each of these examples, as a 
church and as Christian people we are 



often confused by these and other 
similar contradictions within our 
peoplehood. We want to know what is 
right — "What does the Lord require of 
us?" While some of us long for the voice 
of authority to tell us what to believe, 
we no longer have that kind of security. 
We are each called to respond. The prob- 
lem is, where shall we begin? We see 
leaders in the church claiming to follow 
God's leading but calling us to directly 
opposite responses. 

One source of help to me has been to 
reflect on how our forebears responded 
in similar conflicts. Dress, appearance, 
millennialism, peace versus evangelism, 
and other issues have caused splits and 
fights among us. In those issues, as we 
look back we often see that compassion 
was missing. The particular focus may 
have passed but the pain and hurt has 
often lived on due to lack of gentleness 
and patience. 

I have found that my greatest diffi- 
culty in following Christ is to love 
others (and their viewpoints and 
experiences) as I love myself. I see why 
Jesus called the greatest command- 
ment, along with loving God, the call to 
love my neighbor as myself. Jesus is 
known for his compassion to all persons. 
Paul calls us to grow in spiritual fruit- 
bearing — gentleness, meekness, kind- 
ness, self-control. 

It is hard to be persons who live 
deeply in God's love and share that 



converting love with others. My own 
sinful ways are most often changed 
when I am cared about by another 
person. I have experienced enough judg- 
ing from others to have built up a 
system to deal with that. I heap it on top 
of the pile I have already made by judg- 
ing myself. But that does not change 
me. I am changed when God's love flows 
to me through others in such a way that 
I am melted and healed. 

I continue to work at accepting the 
Spirit's gentleness so that I become less 
defensive when I feel threatened and at- 
tacked. I cringe and weep when I see 
other hurting persons being attacked 
and judged as I have been. I see the hurt 
grow deeper and the defenses higher. I 
have been hurting a lot and feeling a lot 
of sadness the past months as we roll 
over each other with labels of ho- 
mosexual, liberal, fundamentalist. Let's 
stop using these labels. 

I believe that the way to faithful dis- 
cipleship is not to call each other to 
change but to share by listening to each 
other in compassion. As we hear others, 
our own understandings and behaviors 
can be informed by the experience of 
others. As we hear their hurts and dis- 
coveries, we can be brought closer 
together and closer to the Lord. 

Let's give more room for com- 
passion. 

—Keith G. Schrag, Ames, Iowa 



92 



Gospel Herald 



Not by bread alone 

by Daniel Epp-Tiessen 



Poor Filipino farmers have taught me in a new way 
the truth of Jesus' reply to Satan, that human beings do 
not live by bread alone but also need the word of the 
Lord. The spiritual dimension is an essential element of 
development, because true development does not occur 
unless people undergo a transformation of conscious- 
ness. That in turn means that development cannot be 
measured only in economic terms. What happens to the 
spirit of people in the process of development is as im- 
portant as the economic benefits which might result. 

For six months there had been no rain in parts of the 



The meeting to consider how to get 
rice to the hungry began with Bible 
study and prayer. Only then did we 
move on to the business of rice. 



island of Mindanao. Therefore, MCC was involved in 
providing some drought relief for people hard-hit by 
crop failure. 

An organized group of farmers from Bayabas came to 
us for aid. These farmers have established their own 
cooperative stores through which they purchase goods in 
bulk and thus avoid the high prices of the middlemen. 
The farmers also pool their produce and sell it directly to 
a sympathetic grain dealer, again bypassing the large 
fees charged by the middlemen. 

Esther and I assumed our meeting with the Bayabas 
farmers would focus on the logistics of getting MCC- 
purchased rice to their villages up in the hills. To our 
surprise, the meeting began with the reading of a Bible 
passage, the account of the feeding of the five thousand. 
Then, as we sat in a circle various men and women 
reflected on the text and its relevance to their everyday 
struggle for existence. This was followed by prayer. 
Only then did we move on to the business of rice. What 
an illustration this was that human beings do not live by 
bread (rice) alone! 

Conditioned to view themselves as ignorant, unedu- 
cated peasants on the bottom rung of the social ladder, 
many Filipino farmers would not possess the self-confi- 
dence of these Bayabas folk to believe that they are 
capable of interpreting Scripture. The freedom with 
which the Bayabas people interacted with us, was 
another indication of the self-dignity they possessed. 
Most poor Filipinos would not consider themselves 



Daniel Epp-Tiessen is a development worker with Mennonite 
Central Committee in the Philippines. 



worthy enough to talk to "Americanos." 

Just recently, Noy Falix, a member of the Bayabas 
group, had occasion to visit our home. Not only did he 
stay for the night, but he ate with us (something which 
some people who drop by our house regularly are still 
too embarrassed to do), and at the supper table he even 
entertained us with his stories. 

Noy Falix talked about how local government officials 
should not use public funds to set up their own public 
works or pet development projects which do little but 
enhance the politicians' prestige. Noy asserted that it 
should be the people who through a process of reflection 
and consultation decide what the real needs of the com- 
munity are. To hear such thoughts from a farmer with 
tattered pants and calloused hands, was truly 
remarkable in a setting where politics has traditionally 
been a means used by the elite to lord it over the poor. 

Later, Esther and I observed that what has happened 
to Noy Falix and his fellow farmers as persons and as 
Christians is every bit as important as any economic 
benefits which they have gained from the establishment 
of their co-ops. At the same time, it is precisely the new 
spirit and transformed consciousness of these people 
which gives them the determination and self-confidence 
necessary to organize themselves and strive for a better 
economic future. 

Only in economic terms. The record of development 
projects contains far more failures than success stories. 
One of the major reasons is that many development 
planners, especially those employed in large government 
and World Bank projects, see development only in eco- 
nomic terms. But if a project focuses only on economic 
benefits or increased production, and does nothing in 
terms of conscientizing and transforming people, the 
people will not be motivated to support the project, and 
it will most likely fail. 

The farmers of Bayabas are wiser than many develop- 
ment workers. They know that man does not live 
(develop) by bread alone. The thinking of a secular 
development worker is illustrated by the following 
statement which appeared in the 1982 Asia issue of 
Newsweek Magazine. 

"The key to feeding the world's bulging population lies 
with the . . . multinational corporations. They have the 
know-how. They can get the capital. They have the orga- 
nizational skills." 

As someone who has always unashamedly sympa- 
thized with small farmers, I never used to believe that 
large agribusiness corporations could produce more food 
on an acre of land than could Third World subsistence 
farmers. My year and a half in the Philippines has con- 



FEBRUARY 7, 1984 



I 



vinced us otherwise. 

The cattle on the Del Monte ranch are much fatter 
than the scrawny beasts which the village children 
watch over. The yields on the pineapple, banana, and 
sugarcane plantations of large corporations are much 
higher than what a small farmer can produce. Why? Be- 
cause agribusinesses have access to fertilizers, 
pesticides, high-quality seeds and animal stock, and all- 
round better agricultural know-how. 

Does that mean I believe multinational or large local 
agribusiness corporations promise a solution to the 
problem of world hunger? Absolutely not. What I have 
seen in the Philippines has convinced me that agribusi- 
ness only creates more hunger and suffering. But if ag- 
ribusiness can increase food production, how can it at 
the same time make the problem of hunger worse? 

The basic assumption of much development strategy 
is that increased production will result in less hunger. 
The problem with this is that it doesn't matter how 
much food is produced if the poor can't afford to buy it. 

There is no doubt that large corporations can produce 
huge amounts of food, but they only do so if they can sell 
it for a profit. Ask the corporations how much profit can 
be made from selling rice and corn to Filipinos with vir- 
tually no cash income. It is no accident that agribusiness 
corporations in the Third World do not grow staple food 
crops for local use, but rather produce luxury crops like 
bananas, pineapples, coffee, cotton, sugar, and beef cat- 
tle for export to Europe, Japan, Canada, and the U.S. 

Because such export agriculture is a profitable ven- 
ture, more and more of the best farmland in the Philip- 
pines and other developing nations is controlled by ag- 
ribusiness. Thus, the number of small farmers 



decreases, and the remaining ones are pushed to more 
and more marginal land. Thus, the food available for 
local consumption decreases. Thus, hunger and suffer- 
ing increase. 

Forced off the land. Agribusiness not only destroys 
small farmers in the Philippines, it also undermines our 
Canadian and American family farms. Instead of buy- 
ing the food produced by our own farmers, we often buy 
the cheaper imports from Third World countries. I still 
remember how twenty-five years ago southern Ontario 
had a thriving sugar beet industry. It was shut down due 
to low sugar prices. But in the last fifteen years, 50,000 
acres or more of the most fertile farmland in Bukidnon 
Province in the Philippines has been planted in 
sugarcane. 

Large landowners forced thousands of share-cropping 
peasant families off the land, because profits from 
sugarcane are higher than profits from corn and rice. I 
have seen some of these displaced farmers trying to 
grow corn on land with a fifty- or sixty-degree slope. The 
beneficiaries of agribusiness tend to be the shareholders 
or wealthy landowners and the high-paid employees of 
the corporations. 

We must always be suspicious of development 
schemes which proclaim that increased production is the 
answer to hunger. Of course we want to see more food 
grown, but what kind of food is grown and who gets to 
eat it are even more important concerns. 

Increased food production will only solve the problem 
of hunger if it is the small farmers who produce more, 
and if the poor landless people can afford to buy what is 
produced. ^ 





Rice farmer in Vietnam. Increased production is not the answer to hunger unless it is the small farmer who produces more and the 
landless poor can afford to buy. 



94 



Gospel Herald 



Managing the whole plantation 

A conversation with A. Grace Wenger 
by Barbara Metzler 



A. Grace Wenger grew up in Lancaster County, Penn- 
sylvania, on a farm that had belonged to her mother's 
family "from the beginning." The school she attended 
was on ancestral land, and the family cemetery Was 
within walking distance. 

As the youngest of five girls, and member of a family 
that was always the first to church, Grace, 64, grew up 
knowing who she was. "I was myself. I was the younger 
sister in the family, the pupil in school, the responsible 
person who took leadership when it came my way and 
didn't usually stop to ask if I could. 

"It was always difficult for me to understand people 
who felt they didn't know who they were," Grace said, 
sitting in the living room of the Bareville house that had 
been home since she was nine years old. "I had a firm 
sense of identity. I'm very firmly rooted in the past." 
And when she does forget who she is, she added smiling, 
she has four sisters who tend to remind her. 

Who Grace Wenger is also includes a teacher of 
English for 39 years. She began her teaching career in a 
one-room schoolhouse— 50 students in eight grades. "It 
was the hardest job I ever had," she said. It was also her 
first attempt at teaching English as a second language 
(Pennsylvania Dutch students), something she would 
also discover in her later years as a college professor. 

Grace's teaching career then took her to the public ele- 
mentary schools for three years, to Eastern Mennonite 
High School in Virginia for 13 years, to Lancaster (Pa.) 
Mennonite for 10 years, and finally to Millersville (Pa.) 
State College where she retired at the age of 60 because: 
"I got tired of grading papers." She left behind her a 
record of concern. At Millersville, she had become aware 
of the great number of inner-city students, admitted 
under Equal Opportunity programs, who were flunking 
out, primarily because of an inability to comprehend 
standard English. 

She took a year's leave of absence to relearn basic lin- 
guistics and the teaching of English as a second lan- 
guage, and became one of the first persons to develop 
materials for second dialect teaching. As a result, Grace 
was given a Commonwealth Teaching Award in 1977. 

The Commonwealth Award was a surprise. Many 
colleagues had told her that the choice to give up teach- 
ing the more prestigious literary courses in order to 
teach on the lower level was irrational. "My Christian 
commitment made me feel a concern that a lot of good 
and capable colleagues didn't feel," she said. Ironically, 
she added, she would never have received a teaching 

Barbara Metzler is a Mennonite free-lance writer living in 
Philadelphia, Pa. This is a Meetinghouse article, first in a series of 
profiles of persons who embody the spirit of the Mennonite tradition. 




A. Grace Wenger: "Being part of the church extends my ministry." 



award if she had continued in conventional teaching. 

Unexpected successes seem to be a part of Grace 
Wenger's life. When she began to design a quilt for the 
Mennonite Central Committee Relief Sale in Har- 
risburg, Pennsylvania, last spring, she had no idea that 
her design, illustrating the 300th anniversary of Men- 
nonites in the U.S., would bring a record $6,500. "I've 
taught English for 39 years, and I seem to be going down 
in history as the maker of a quilt," she commented with 
a touch of humor. 

Grace was also instrumental in giving life to Menno 
Housing, a nondiscriminatory rental agency in 
Lancaster. That also began as a hope to make life better 
for persons who were struggling with the norm. Grace 
became aware of discriminatory practices in housing as 
a result of observing several adopted nieces and neph- 
ews from Zaire who were trying to establish homes in 
Lancaster. She and her sister eventually found places 
for them, but she wasn't satisfied. 

"I discovered how prejudiced people were in the area 
about renting to blacks, and I was concerned about 
people who didn't have white people to help them find 
places." Menno Housing was born when she met a 
Quaker who was beginning an organization elsewhere, 



FEBRUARY 7, 1984 



95 



that was similar to what she had in mind. He met with 
her and several other persons in 1967 and Menno Hous- 
ing was organized as a profit-sharing corporation with 
beginning investments of $4,650. 

Records from 1980 show Menno Housing now has 
assets of $575,899, 59 properties, and over 100 stock- 
holders. But again, she isn't satisfied. "There's much 
more that could be done. We ought to have much more 
invested." The local churches, she feels, are not as in- 
volved as they might be. "It's not quite as exciting to 
them as something being done overseas." 

Yet she considers Menno Housing one of her most sig- 
nificant accomplishments. The Mennonite Church, she 
said, has helped her to make contributions that she is 
proud of. 

"Being part of the church extends my ministry beyond 
what I would have been able to do individually," she 
said. She appreciates the Mennonite Church's strong 
emphasis on social service, combined with respect for 



the Bible. "The concern for human need has become very 
important to me," she said, "and I get excited about be- 
ing a part of a group that has a world-wide vision, and 
that's concerned about need and justice." 

Grace's devotion to ideas and to bettering the lives of 
others is unswerving. "Whatever I was doing I was com- 
pletely devoted to," she said, explaining that she could 
never understand how her colleagues could manage both 
a family and a career. "To have to split my energies like 
that would be very difficult," she said. 

Grace has a lecture she gives about women of velvet 
and women of steel, taken from a line by Stephen 
Vincent Benet: "The velvet sheathing the steel de- 
murely." "The old Anabaptist women were extremely 
strong characters," she said, adding, "I think we sort of 
lost that when women were supposed to be submissive." 
The poetry line came from "Portrait of a Southern 
Lady," she explained. "She played the soft lady, but she 
managed the whole plantation." ^ 



READERS SAY 



Gordon Hunsberger, St. Jacobs, Ont. 
Thanks to Michael King for his excellent 
article "In the year of our Lord 1984" 
(Jan. 3). His insight and explanation of 
true reality is most helpful. I believe 
that if we, the church, would follow his 
advice, and allow God's reality to defend 
itself, rather than try to coerce others to 
accept our personal understandings, 
much of the dissension within the 
church would disappear. 

Roy Bender, Canton, Kan. After 
reading Michael King's article "In the 
Year of Our Lord 1984," (Jan. 3) discuss- 
ing it with a fellow pastor, and reread- 
ing it, I wish to express my appreciation 
for this well-timed and timely article. 

No doubt many Gospel Herald 
readers are aware that the inerrancy 
issue has provoked an abundance of dis- 
cussion. Yet when the final argument 
over this issue is laid to rest and the air 
has cleared, the fact will remain as King 
suggests that the Bible does not call it- 
self inerrant as it witnesses to God's 
reality. 

Could it be that we are so busy de- 
fending the inerrancy of the Bible that 
we end up distorting the message of the 
gospel? It seems to me that the best 
defense we can make on God's behalf 
comes not through heated debates over 
the inerrancy issue, but rather it is 
through living the good news which in- 
cludes realizing a spirit of unity and 
harmony among diversity. 

King also addressed our tendency as 
Mennonites to succumb to the use of 
coercive power to promote our doctrines 



which at times may be somewhat nar- 
row. 

Doctrines are not ends in themselves 
but rather means in helping us interpret 
the end which is understanding and liv- 
ing the good news. Thus it appears that 
when we resort to the use of Thought 
Police to monitor to what extent the 
people, authors, and professors are car- 
rying out these doctrines, we are really 
showing how fragile and replaceable 
these doctrines are; and how threatened 
and insecure we become when these doc- 
trines are called into account. Could this 
be a reflection that our doctrines have 
become an end, a replacement for the 
good news itself? 

Thanks to the Gospel Herald for 
another thought-provoking article that 
is both fitting and useful in beginning a 
new year. 

Bruce Leichty, Oak Brook, 111. I was 
disturbed by the direction of Roy Koch's 
questions in Readers Say (Jan. 10) but I 
think answers can be given which are 
not necessarily the answers he assumes. 

Why are males "dominant" through- 
out creation? Even if one accepts that 
they are, let us ask other puzzling ques- 
tions about the created order. Why do 
small children fight over toys? Surely 
we do not believe that merely because 
something is, then it is so by God's 
design. Surely, too, we do not believe 
that if male animals are dominant 
(whatever that means), then male hu- 
mans are destined or meant to act the 
same way. 

Why are males dominant throughout 
Scripture? Let us look closer to home. 
Why are males dominant in our Men- 
nonite church? Was it God who put 
them there, or was it (at least in part) 
men? Did God choose males for writers, 



leaders, and genealogical points of 
reference because they were his chosen 
tools, or did the prevailing male point of 
view in those days (which conferred 
value on writings, teachings, roles, and 
people) have anything at' all to do with 
it? 

There are certain views of the Bible 
which hold that God dictated it all. 
Those views do not fully take into ac- 
count the human element in the forma- 
tion of what we now call Scripture. And 
it needs to be said that the Christian 
faith does not rest on those mechanistic 
assumptions or any other theory about 
the biblical texts. 

There may well be legitimate ques- 
tions to be explored about sex-de- 
termined or sex-based differences be- 
tween men and women. There may even 
be evidence or reasons for male su- 
premacy in some areas (and then, equally 
plausible, female supremacy in some 
areas). But I do not accept the argu- 
ments from nature and Scripture which 
Roy seems to be using here to support a 
belief about the preeminence of men 
before God. 

Jonas Ramer, Baden, Ont. i want to 
express my appreciation for the many 
good articles I found in the Gospel 
Herald this past year, as well as the 
many thought-provoking editorials. 
Space would not permit me to list all the 
articles I would like to mention, but I 
would say I deeply appreciated "A La- 
ment for Resounding Praise" by Carl 
Schalk (July 5), "Studies in Revelation" 
by Ted Grimsrud (Oct. 11— Nov. 22), 
"Some Marks of a Growing Church" by 
Philip Jenks (Dec. 13), and "Weary of 
Words" by Phyllis Pellman Good (Jan. 
3, 1984). May God bless you in your 
work. 



96 



Gospel Herald 



CHURCH NEWS 



European parliament 
puts squeeze play on 
Strasbourg, MWC 

Housing has become a critical issue for 
planners of the MWC XI Assembly ac- 
cording to Paul N. Kraybill, executive 
secretary of Mennonite World Con- 
ference. 

The European Parliament, represent- 
ing the ten nations of the European 
common markets, has planned a special 
inaugural session in Strasbourg in July 
1984 for the newly elected parliament. 
This is an exceptional meeting since the 
parliament, which meets about ten 
times per year, does not normally meet 
in July. 

This has caused some anxiety for 
planners of the XI MWC Assembly. The 
hotel requirements of the parliament 
normally are about equal to the space 
required for the MWC XI Assembly. 
This special parliament, however, will 
require even more space than usual be- 
cause of the special inaugural character 
of the session. 

It is now clear that the parliament 
will meet on precisely the same dates as 
the XI Assembly. Fortunately, Men- 
nonite World Conference, in cooperation 
with its official travel agency, Menno 
Travel Service, already in December 
1981 contacted the city's hotels and 
reserved large blocks of space in 
preparation for the XI Assembly. 

At that time it was clear that no 
parliament sessions were planned on 
that date in July 1984; the special parlia- 
ment session is a recent development. 
Now there are some who question 
whether it will be possible for the 
parliament and the Mennonite World 
Conference both to meet at the same 
time. 

It is clear, however, that the Men- 
nonite World Conference cannot at this 
late date change its plans. Likewise, the 
parliament has refused to change to 
another date or location. 

The city of Strasbourg has clearly 
supported and affirmed the contract 
written by Mennonite World Conference 
with the various city agencies and with 
the hotels. The hotels have also clearly 
declared their intentions to honor the 
contract written between them and 
Mennonite World Conference. 

Mennonite World Conference, to- 
gether with Menno Travel Service, has 
adequate space reserved to accom- 
modate the projected attendance for the 
XI Assembly. However, persons plan- 



ning to attend have already reserved 
more than half the available space and 
have made down payments. 

It is of extreme urgency that every 
person planning to reserve hotel space 
for the XI Assembly do so as promptly 
as possible. Any space not reserved soon 
may be in jeopardy. Additional space is 
available in student dormitories but 
these are single rooms only. 

Persons planning to attend the Men- 
nonite World Conference are also 
reminded that it is necessary to register. 
Participants from North America may 
register by sending the registration 
forms to the MWC Office in Lombard. 

Housing for North Americans can be 
secured through one of the branch of- 
fices of Menno Travel Service located 
throughout U.S. and Canada. Registra- 
tion and/or housing forms may be ob- 
tained from the MWC registrar, Jane 
Friesen, 528 East Madison, Lombard, 
IL 60148. 



Military taxes — continuing 
agenda in 1984 

"Were you able in 1983 to find the 
resources to support religious, 
charitable, and peace efforts equal to 
the taxes you were required to pay for 
the military establishment?" The 
Friends Committee on National Legisla- 
tion uses this question to encourage 
people to examine the consistency of 
their peace witness while filling out in- 
come tax forms. 

In 1983 current military expenditures 
consumed 33 percent of federal appro- 
priations, or 46 percent if the cost of 
past wars (interest on the national debt 
and veterans programs) is included, 
reports Delton Franz of MCC Peace Sec- 
tion Washington Office. 

Concern about "war taxes" is reaching 
beyond the traditional peace churches. 
The United Church of Christ and the 
United Methodist Church have adopted 
statements of support for members who 
conscientiously oppose payment of taxes 
for military purposes. The United 
Presbyterian Church in the U.S.A. has 
initiated a churchwide study on war tax 
resistance. 

While the religious community in the 
United States has moved toward greater 
support for conscientious objection to 
paying taxes for military purposes, the 
Internal Revenue Service has beefed up 
its efforts to penalize tax "protests" of 
all kinds. An estimated 4,700 taxpayers 
were fined $500 each during the first 
eight months of 1983 for expressing 
their religious, moral, or political views 
on their income tax forms. 

Congress enacted this automatic $500 
fine as a provision of the Tax Equity and 
Fiscal Responsibility Act of 1982. The 



Internal Revenue Service began enforc- 
ing the penalty soon after its passage by 
Congress. 

At least 30 people, including those of 
Mennonite, Quaker, Catholic, and other 
religious backgrounds, are challenging 
the constitutionality of this regulation 
in court. Lawyers believe that the 
penalty violates freedom of speech and 
that the expression of religious convic- 
tions on income tax forms is not "frivo- 
lous." Courts are expected to issue sum- 
mary judgments in a number of cases in 
the coming year. 

Internal Revenue Service officials 
invited Mennonite representatives to 
meet with them in mid-December to dis- 
cuss the application of the penalty for 
"frivolous" returns. IRS officials told 
U.S. Peace Section staff that the 
penalty is a processing penalty, 
designed to protect the efficiency of 
processing millions of tax returns. 

People who have filled their tax forms 
out correctly and have simply not paid 
the full amount of taxes owed, are not 
subject to this penalty. However, taking 
a "war tax" credit or deduction or writ- 
ing other comments on the tax form it- 
self can result in a penalty. 

The IRS officials agreed that the 
World Peace Tax Fund bill would be a 
solution if it were enacted. Abatement 
of the penalties already imposed is 
highly unlikely, but Senators who 
helped formulate the legislation remain 
concerned about its application against 
Mennonites and Quakers in particular. 

In 1982 MCC U.S. Peace Section ap- 
proved guidelines for a "War Tax Wit- 
ness Relief Fund." This fund was es- 
tablished to provide financial assistance 
to people within the MCC constituency 
who face financial hardship from court 
cases resulting from a war tax witness. 

People in financial straits because 
they contributed the military portion of 
their taxes to a charitable organization 
and then had to face an IRS levy, 




The IRS has begun to fine taxpayers $500 for 
expressing their moral or religious view- 
points on their t<u- fornix. 



FEBRUARY 7, 1984 



97 



property seizure, or garnishment of 
wages would also be eligible for 
assistance. 

To date, no money has been budgeted 
for the U.S. Peace Section "War Tax 
Witness Relief Fund" and the existence 
of the fund has not been publicized. U.S. 
Peace Section, however, will consider 
aiding those who are unable to acquire 
assistance from their congregation or 
conference. 

U.S. Peace Section continues to accept 
contributions of redirected telephone 
and federal income tax money to its 
'Taxes for Peace" fund. Donations to 
this fund have supported special 
projects and the ongoing work of U.S. 
Peace Section. 



EMC spiritual renewal 
week— Swartley marks 
way for all nations 

The Gospel of Mark records Jesus' 
"multimedia presentation" of his new 
way for people everywhere, Willard 
Swartley said during Eastern Men- 
nonite College's spring semester 
spiritual renewal week. 

Swartley, associate professor of New 
Testament at the Associated Mennonite 
Biblical Seminaries at Elkhart, Ind., 
spoke in college assembly and evening 
presentations, Jan. 9-13. 

Basileas, a drama group composed of 
EMC students, presented excerpts from 
Urie Bender's dramatization of Swart- 
ley's 1979 book, Mark: The Way for All 
Nations. The group performed at all 
sessions and presented the entire drama 
on Jan. 13. 

The Gospel of Mark shows that "the 



old ways of thinking — exclusivism, na- 
tionalism, hierarchical ways of reaching 
God— all have to go," Swartley said. "In 
their place comes a new order. 

"Jesus appears on the pages of Mark 
opposing Satan and evil in many 
guises," the speaker said. 

Jesus taught in parables, healed (even 
on the Sabbath), fed multitudes, became 
popular but withdrew to maintain 
perspective, drew many followers, and 
selected 12. 

"In all these actions and teachings, 
God's kingdom came near," Swartley 
said. 

Jesus presents the images of the 
cross, child, and servant as alternatives 
to the continuing temptations of power, 
prestige, and position, Swartley said. In 
the crucifixion, Jesus demonstrates that 
"standing for justice even to the point of 
death is God's way of redemption." 

A member of the EMC Bible faculty 
from 1965 to 1968 and 1971 to 1978, 
Swartley has participated in two pre- 
vious lecture-drama series about Mark's 
Gospel— at the 1977 Mennonite Church 
General Assembly at Estes Park, Colo., 
and at EMC in 1978. 

He believes that the dramatic form of 
the book lends itself well to such treat- 
ment. 

In addition to drama, Basileas used 
mime, music, slides, and other media in 
its presentations. Group member Carl 
Stauffer, a sophomore from Har- 
risonburg, cited chorics as the most dif- 
ficult part of the material to perform. 

In addition to speaking on Mark, 
Swartley addressed college Bible majors 
about biblical interpretation and issues 
related to his 1983 book, Slavery, Sab- 
bath, War and Women: Case Issues in 
Biblical Interpretation. He also met 
with Virginia Mennonite Conference 



pastors and spoke at Mennonite Board 
of Missions' Harrisonburg offices and 
Eastern Mennonite High School. 

Swartley was also one of the speakers 
for Eastern Mennonite Seminary's 
ministers week, Jan. 16-19. 



Illinois farmers weigh 
ethics of 'PIK' program 

The third annual Faith and Farm 
Forum was held at the Calvary Men- 
nonite Church, Washington, 111., Jan. 21, 
1984. This forum is a cooperative ven- 
ture of several Mennonite groups in the 
central Illinois area. More than 80 
farmers (both men and women) braved 
the sub-zero temperatures to attend. 

The featured speaker was Carl 
Kreider, professor of economics at 
Goshen College. He gave three lectures 
in the morning: Farming as a Christian 
Vocation; Economic Problems of Agri- 
culture; and Ethical Issues Arising from 
Government Farm Programs. 

A two-hour panel discussion followed 
in response to the ethical issues which 
had been raised. Participants in the 
panel were Robert Yoder, a farmer from 
Eureka, 111., and member of the Roa- 
noke Mennonite Church; Ted Sommer 
from Pekin, 111., member of the General 
Conference Bethel Mennonite Church 
who is engaged in agribusiness; Elmo 
Springer, a farmer from Stanford, 111., 
and member of the Hopedale Mennonite 
Church; and Carl Kreider. 

Although many issues were dis- 
cussed, most of the attention focused on 
the PIK (Payment in Kind) program. A 
front page article in the Wall Street 
Journal on August 12, 1983, datelined 
Roanoke, 111., had called attention to 
some of the reservations Woodford 
County farmers had about participation 
in this program. It has meant "financial 
salvation for many of the 1,000 partici- 
pating farmers of Woodford County" 
and it has enabled them to engage in 
some needed conservation practices. But 
it has also touched a "sensitive nerve in 
many farmers who pride themselves for 
being hardworking and self-reliant." 

An article in the "Hear, Hear" section 
of the Gospel Herald (Oct. 4, 1983), by 
farmer Howard Landis of Sterling, 111., 
raised even more pointed questions 
about the ethical issues stemming from 
the huge cost of the program, from tak- 
ing cropland out of production when 
10,000 persons are dying of starvation 
each day, and from taking only the poor 
ground out of cultivation in return from 
the government payments. 

It was apparent that most of the 
farmers present had participated in the 
PIK program, but that many had done 




Willard Swartley speaks on Mark as Carolyn Swarr of the EMC drama group Basileas looks on. 
Swartley led the college 's spring semester spiritual renewal week and Basileas presented drama 
excerpts in each session. 



98 



Gospel Herald 




YES team goes to Belize 

A Youth Evangelism Service (YES) 
team sponsored by Eastern Mennonite 
Board of Missions left the Lancaster 
area on Jan. 8 for seven months of 
training and service which will take 
them to Arkansas and Belize. 
The team will spend three months in 



preparation for their service assign- 
ment at a Youth with a Mission train- 
ing center in Springdale, Ark. They 
will assist the Belize (Central 
America) Mennonite Church in evan- 
gelism in Hopkins Village. 

Team members are (seated left to 
right): Stuart Landis and Audrey 
Metzler; (standing): Alicia Gingrich, 
Julia Martin, and Paul Blank. 

Jeryl Hollinger, who directs Eastern 
Board's YES program, says the pur- 
pose of YES is to give opportunity for 
youth to think seriously about 
developing their Christian lives and to 
share their faith with others. He 
believes that youth with their energy 
and enthusiasm can bring encourage- 
ment and new ideas to churches where 
they minister. 

YES volunteers raise their own sup- 
port for transportation and living 
expenses and receive no allowance. 



so with a heavy heart, and they were 
eager to discuss the ethical issues with 
each other. They also engaged in crea- 
tive dialogue on ways in which Men- 
nonite farmers can use their agri- 
cultural expertise in helping the poor of 
the world help themselves become more 
productive. 

Some persons on the planning com- 
mittee had served under MCC overseas 
(in Bolivia, for example) and all 
expressed a desire to give generously to 
the work of the church as it attempts to 
deal with these knotty problems. 



Markham church 
welcomes Salvadoran 
refugee family 

A Salvadoran refugee family will be 
publicly welcomed into the "sanctuary" 
of the Community Mennonite Church of 
Markham, 111., a suburb south of 
Chicago. A public welcoming service 
was held at the church on Sunday, Jan. 
29. 

The father of this Salvadoran family, 
a union leader in El Salvador, was 
forced to flee his country with his wife 
and four teenage children because of 
persecution at the hands of the govern- 
ment of El Salvador. The Markham 
Mennonites recognize that sheltering 
the family violates U.S. policy, since 
Salvadorans are not recognized as 
refugees. 

Leaders at Markham explain that 
they feel "called to minister to our 
Central American brothers and sisters" 
both as a humanitarian gesture and as a 
challenge to the U.S. government policy 



of deporting Salvadorans and Guate- 
malans back to their war-torn home- 
lands. They also strongly oppose any 
U.S. aid to governments which 
"consistently violate human rights." 

This marks the second time in the 
past year that the Markham congrega- 
tion has given "public sanctuary" to 
Central American refugees. In June of 
last year the congregation gave refuge 
to Mauricio Acosta Garcia, a young 
student who fled El Salvador when his 
name appeared on a government death 
list. 

Paul Weaver, staff person for the 
Markham refugee program, explained 
that "loving our neighbor includes giv- 
ing shelter to the homeless. We have 
been doing that locally for several years 
through Hope Community Services, and 
now we are being called to help those 
who are here in exile from their home- 
lands. 

"We feel a special responsibility to 
these people because their suffering is a 
direct result of the foreign policy of our 
government," says Weaver. "In the past 
four years we [the U.S. government] 
have given over a billion dollars of aid to 
prop up the authoritarian government 
of El Salvador. That government is 
responsible for the repression which has 
produced over 40,000 deaths and over 
one million refugees (out of a total popu- 
lation of five million people)." 

Weaver said that the congregation 
intends to continue aiding Central 
American refugees until Salvadorans 
and Guatemalans in the United States 
are granted permission to remain here 
temporarily (as Poles and Cubans have 
been treated), or until the repression in 
their home countries ends and they can 
return home. 



Detweiler visits 
sponsorship sites 

Ruth Detweiler, who coordinates Men- 
nonite Central Committee's Child 
Sponsorship program, spent five weeks 
in Asia and the Middle East this fall 
visiting children being sponsored 
through the program. 

Says Detweiler of her trip: "I wit- 
nessed firsthand dedicated Christian 
staff — both MCC volunteers and na- 
tionals — who with local school adminis- 
trators provide educational opportu- 
nities for many students who would 
otherwise not be able to attend school. I 
visited both schools and homes and 
heard heartfelt appreciation for our 
support." 

In India the sponsorship program 
enables 625 children to go to school. Of 
these 625 children, 389 attend 19 schools 
in Calcutta and 236 attend 10 schools 
outside the city. 

Detweiler spent one week in India 
visiting three of these 29 schools. At 
each school the students are receiving a 
well-rounded, quality education. 

"I was also really impressed with the 
dedication and commitment of the MCC 
staff who work with this Educational 
Assistance Program (EAP)" Detweiler 
reports. They visit all 29 schools twice a 
year and each of the children in their 
homes at least once a year. 

The home visits, explains Detweiler, 
give them insight into the children's 
lives and also brings hope to the 
children's families. They also become 
aware of needs, other than educational, 
that the families have. 

During these home visits, the staff 
also realized most of the children do not 
have a good place to study in their 
homes, explains Detweiler. So in 1983, 
EAP staff rented a room near the MCC 
office in Calcutta where sponsored 
children can go and study every day 
after school. They have also hired a tu- 
tor who works in the study room helping 
those children who need extra tutoring. 

Another part of the MCC sponsorship 
program in India, the Vocational Train- 
ing Program (VTP), enables 175 older 
students to receive vocational training. 
Detweiler visited three of the institu- 
tions where VTP students study and 
three of the students' homes. "I was 
overwhelmed by pervasive poverty I 
saw as we traveled to the homes and 
schools," she says. 

In Egypt Detweiler visited the schools 
in Tanta and Elkahater that receive 
money from MCC sponsors. The Coptic 
Evangelical Church operates these two 
and 14 other schools in Egypt. These 
schools, Detweiler says, have a very 
good reputation. Christians and Mus- 
lims who can afford it, send their 
children to these schools rather than 
government schools even though they 



FEBRUARY 7, 1984 



99 




Yee Sui Wah, a 17-year-old Chinese boy, 
who MCC sponsors in India, stands in front 
of his home with other members of his 
family. Ruth Detweiler, coordinator of the 
program, stands in the back on the righ t. 

need to pay tuition and other fees. 

In Rangamati, Bangladesh, MCC 
sponsorship money enables 135 children 
who live in the Chittagong Hill Tracts 
near the Indian and Burmese borders to 
attend St. Theresa's, a primary school 
operated by Bengali Catholic sisters. 

Detweiler says she was impressed by 
the sisters' conscientiousness. They not 
only teach, she notes. They also visit the 
families of the children regularly to talk 
about the children's progress in school 
and to teach proper hygiene, sewing, nu- 
trition, and parental responsibilities for 
nurturing children spiritually. 

Detweiler also visited St. 
Scholastica's in Chittagong, Ban- 
gladesh, where MCC sponsors 30 orphan 
girls, and Hope Secondary School in 
West Bank, where in 1983 MCC 
sponsored all of the 110 students 
enrolled. 



New England Mennonites 
explore an association 

Leaders from scattered and isolated 
Mennonite congregations in New En- 
gland recently met to share how God's 
spirit is moving in their midst. Meeting 
for the first time for fellowship and net- 
working, this December 3, 1983, meet- 
ing at Hillcrest Retreat Center near Bos- 
ton was somewhat of a historic occasion 
for New England church leaders. 

The consultation was enthusiastically 
attended by representatives of all but 
one of the twelve congregations. It in- 
cluded persons from three conferences 
(Atlantic Coast, Franconia, and 
Lancaster) of the Mennonite Church 
and also the General Conference. 

Serving as moderator, David Shenk of 
Eastern Mennonite Board of Missions 
and Charities, allowed time for report- 
ing from the congregational leaders and 



their spouses. Included in the one-day 
discussions was a look at demographic 
trends by Art McPhee and a report on 
Anabaptist witness in New England by 
Bruce Rechtsteiner. Opening and clos- 
ing devotional comments were made by 
J. Nelson Kraybill. 

It became apparent that Mennonite 
church leaders in New England are com- 
mitted to work side by side with other 
denominations in their communities for 
the common task of calling persons into 
relationship with Jesus Christ. 
However, the importance of maintain- 
ing a distinctive Anabaptist identity 
was emphasized, so that its unique 
contribution, "a blending of word and 
deed," would not be lost. 

The congregations represented, while 
diverse in expression, had many simi- 
larities. Most had been started as mis- 
sion stations and were great distances 
from either "mother" congregations or 
conference centers. This results in a 
sense of aloneness and dependency on 
God, and of urgency in mission. 

Wrapping up the consultation, David 
Shenk opened discussion on the need for 
an association or fellowship of New 
England churches in the future. A 
unanimous decision was made to ap- 
point J. Nelson Kraybill to explore ways 
to bring New England churches closer 
together for mutual encouragement and 
planning for the growth. 

An upcoming event planned for New 
England Mennonites is a Church 
Planters Retreat on May 18, 1984.— 
Jewel Martin 



Response impressive to 
Christmas sharing fund 

A steady flow of contributions for the 
Christmas Sharing Fund has reached 
the Mennonite Church General Board 
during the last weeks of December and 
the first weeks of January. A total of 
$17,387.67 was received as of January 
13. 

"This represents mostly individual 
gifts," noted Wayne North, associate 
secretary of the General Board. "A few 
congregational contributions are in- 
cluded but those usually come later as 
they are passed on by conference 
treasurers." 

A number of "family gifts" were 
received, which means that families 
gave to the Christmas Sharing Fund an 
amount equal to what they would have 
given to each other. 

"During the past three years 
contributions to this fund had been 
declining," reported North. "I didn't 
know whether people were just tired of 
the fund or whether our publicity was 
weak. The stronger response this year 
might indicate that the economy may 
have been a factor as well." 

This year the Christmas Sharing 
Fund was designated for the following 
projects: Black and Hispanic Leadership 
Education, United Action newsletter for 
the Afro-American Mennonite Associ- 
ation, non-collegiate leadership training 
seminars for Hispanic pastors, urban 
economic congregational development, 
and General Board debt reduction. 




Young Mennoyiites in Chicago, III, recently enjoyed Coffee House IV, yiow an annual winter 
tradition. Stuart Gehring (in photo) was one of many performers who played and sang his 
own compositions. The event has become an important happening for young Chicago Men- 
nonites and their friends. This year's opened with an artistic exhibit. The gallery included 
photography, sculpture, watercolors, weaving, Fraktur, and oil paintings. Laterjjj lf m« r dle 
light, 100 enjoyed poetry readings, vocalists, and traditional folk music. >*?CwVT 







ELKHART ^ 



100 



Gospel Herald 



MENNOSCOPE 



A workshop for and about 
young adults is set for Feb. 25 at 
Iowa Mennonite School, Kalona, 
Iowa. Entitled "Support Your 
Local Young Adults," the eight- 
hour workshop will deal with 
issues facing the "baby boom 
generation" born between 1947 
and 1964. Featured speaker will 
be Marilyn Creel, Chicago, 111. 
Creel is a resource to local church 
leaders in 55 cities and towns on 
how to minister to college-age 
people in the congregational set- 
ting. Cost for the workshop is 
$7.50 which includes lunch. No 
pre-registration is required. 
Especially invited to participate 
in the workshop are young 
adults, pastors, Sunday school 
teachers of young adult classes, 
church council members, elders, 
congregational education com- 
mittee members, and parents. 
"Support Your Local Young 
Adults" is sponsored by the Con- 
gregational Ministries Board of 
Iowa-Nebraska Mennonite Con- 
ference, along with a Task Force 
on Young Adult Ministries. To 
receive a brochure, contact Steve 
Reschly, program coordinator, 
1721 Washington St., Cedar 
Falls, IA 50613; call (319) 266- 
2133, office; (319) 268-0768, home. 

The Eastern 
Mennonite Col- 
lege and Semi- 
nary trustees 
have elected Del- 
bert L. Seitz of 
Port Republic, 
Va., treasurer of 
the 32-member 
board. Seitz, 
who is in his second four-year 
term as a trustee representative 
of Virginia Mennonite Con- 
ference, replaces R. Clair Sauder 
of Lancaster, Pa., who was a 
trustee and treasurer seven 
years. As treasurer, Seitz will 
also chair the trustee finance 
committee and serve on the 
trustee executive committee. The 
new treasurer is financial 
manager of Harman Farm Sup- 
plies, Inc., of Harrisonburg and 
operates a private financial 
management consulting service. 
He has worked 15 years in profit 
and nonprofit business enter- 
prises and has taught business 
courses part time at EMC. 

The Chamber Singers of 
Eastern Mennonite College will 
give sacred music programs in 12 
congregations and two Men- 
nonite nigh schools in Virginia, 
Maryland, and Pennsylvania dur- 
ing its 1984 tour. The 32-voice 
choir is directed by EMC music 
department chairman Kenneth J. 
Nafziger. Their itinerary follows: 
Feb. 24, 7:30 p.m., First Men- 
nonite Church, Richmond, Va.; 
Feb. 25, 7:30 p.m., Warwick River 
Mennonite Church, Newport 
News, Va.; Feb. 26, 10:30 a.m., 
Mt. Pleasant Mennonite Church, 
Chesapeake, Va.; Feb. 26, 7:00 
p.m., Holly Grove Mennonite 




Church, Westover, Md.; Feb. 27, 
7:30 p.m., Swamp Mennonite 
Church, Quakertown, Pa.; Feb. 
28, 7:00 p.m., Blooming Glen 
(Pa.) Mennonite Church; and 
Feb. 29, 7:30 p.m., Franconia 
(Pa.) Mennonite Church; Mar. 1, 
9:45 a.m., Christopher Dock Men- 
nonite High School, Lansdale, 
Pa.; Mar. 1, 7:30 p.m., Frazer 
Mennonite Church, Malvern, Pa.; 
Mar. 2, 8:30 a.m., Lancaster (Pa.) 
Mennonite High School; Mar. 2, 
7:30 p.m., East Petersburg (Pa.) 
Mennonite Church; Mar. 3, 7:30 
p.m., New Holland (Pa.) Men- 
nonite Church; Mar. 4, 10:15 a.m., 
Landisville (Pa.) Mennonite 
Church; and Mar. 4, 7:00 p.m., 
Stephens City (Va.) Mennonite 
Church. 

Mennonite Publishing House 

has an opening for a broadly- 
skilled maintenance person to 
work at the Scottdale plant. The 
assignment will include servicing 
and repair of electronically 
operated equipment, mechanical 
repair, and some building 
maintenance. This person will be 
part of a three-member work- 
force responsible for mainte- 
nance of all Publishing House 
equipment and buildings, includ- 
ing office equipment, electronic 
typesetting terminals, presses, 
and bindery equipment. Contact 
Nelson Waybill, Mennonite Pub- 
lishing House, 616 Walnut Ave., 
Scottdale, PA 15683. 

A coordinator for a church- 
supported social services 
agency in a small midwestern 
city is needed. Person desired 
should have a commitment to the 
poor based on biblical teaching 
and Christian faith. Send resume 
to Church Community Services, 
1703 Benham Ave., Elkhart, IN 
46516. 

About the Mennonite Church, 

a six-panel brochure to help Men- 
nonite congregations introduce 
themselves to their community, 
has been well received, according 
to Kenneth Weaver, director of 
Media Ministries for Mennonite 
Board of Missions. Some 23,000 
copies of the brochure are now in 
print, including a number that 
were imprinted by Mennonite 
congregations and businesses. 
Because the piece is written in 
everyday language, it is espe- 
cially suited for enclosure in in- 
formation packets congregations 
use in their follow-up contacts 
with visitors. Information on 
quantity prices and imprints can 
be obtained from MBM 1251 Vir- 
ginia Ave., Harrisonburg, VA 
22801. 

Paul Springer, sales repre- 
sentative for Northern Ontario 
Choice Books, reported recently 
that Elliott Lake is "really ex- 
cited" about Choice Books. The 
town of 15,000 is known as "the 
uranium capital of the world," 
with four large ore-producing 
mines. Volunteer safes repre- 
sentative Kathleen Bretzlaff has 
been servicing racks there for 
four years and when she 
contacted the town's weekly 
newspaper, The Standard, about 
placing an advertisement, the 
editor suggested a feature story 




Bolivia Mennonite Church recently celebrated the baptism of 
Roberto and Elisabeth Sequeira (right). Assistiiig in the cere- 
mony were Mennonite Board of Missions workers Steve Fath 
(left) and Delbert Erb (center). The ceremony was held during a 
church retreat near Santa Cruz. The newly emerging Bolivian 
church has about 50 members in four congregations. 



instead. Although one cannot 
know the exact impact of such a 
feature, some 800 books were 
purchased in the town last year. 

Some 40 pastors and others 
have decided to place two new 
Hope television spots on their 
local stations. Mennonite Board 
of Missions sent film prints of the 
spots to about 500 stations in late 
December for use during January 
and February. "During these 
months, stations have less de- 
mand for paid advertising and 
are more willing to use public 
service material, and more 
persons tend to view TV during 
these winter days," said MBM 
media distribution coordinator 
Lois Hertzler. One of the spots 
will be produced for a Spanish- 
speaking audience. Both spots 
point to God as the source of 
hope. MBM pooled resources with 
Mennonite Radio and Television 
in Canada to produce and release 
the spots. 

The Lancaster Mennonite 
Historical Society's board of di- 
rectors has acted to broaden the 
base of the present research fund 
to include manuscript purchase 
and translation projects as well 
as research projects. The fund is 
designated to encourage Men- 
nonite-related historical research 
and translation with an emphasis 
on the Pennsylvania Mennonite 
scene and its background and to 
acquire and make available 
primary source and printed ma- 
terial related to these concerns. 
Priority will be given to scholarly 
research and translation in the 
area of Anabaptist-Mennonite 
studies associated with groups 
related to the southeastern and 
central areas of Pennsylvania. 
Persons or groups applying for 
assistance shall be trained or 
experienced in methods of his- 
torical research and translation 
or be under the supervision of 
persons experienced in such re- 
search. A proposal for the project 
must be submitted in writing to 
the membership executive com- 
mittee and should include the 
purpose and goals of the project, 



methods, and procedures to be 
used in conducting the project, 
estimated costs, and all other fi- 
nancial sources. Deadline for 
receipt of applications for 1984 is 
March 31. Further details are 
available from Carolyn C. 
Wenger at Society headquarters, 
2215 Millstream Road, Lancaster, 
PA 17602. 

L. William Yolton, Presby- 
terian minister and longtime 
peacemaker, was unanimously 
elected executive director by the 
board of directors of the National 
Interreligious Service Board for 
Conscientious Objectors. Bill 
Yolton will assume his position at 
NISBCO on Feb. 1. He brings to 
NISBCO a vast wealth of minis- 
terial experiences in local con- 
gregations, in denominational 
agencies, and in ecumenical posi- 
tions. He has been a pastor, a 
teacher, administrator, re- 
searcher, and social analyst. Dur- 
ing most of his life he has been 
involved in aspects of peacemak- 
ing. The Mennonites are among 
some 50 denominations and re- 
ligious organizations which par- 
ticipate in NISBCO. He succeeds 
Warren W. Hoover, a member of 
the Church of the Brethren, who 
resigned as executive director on 
Oct. 1, 1983. 

Positions available at Eastern 
Mennonite College: Full-time 
teaching position in accounting 
and business. Send resume to 
Dean Albert N. Keim, Eastern 
Mennonite College. Financial aid 
counselor/office manager, full- 
time position beginning on Mar. 
5. Responsibilities include assist- 
ing students and parents in the 
financial aid application process 
and managing all related office 
functions. Reports to director of 
financial aid. Bachelor's degree 
and secretarial skills required. 
Office and computer experience 
desired. Administrative assistant 
in development office, full-time 
position beginning on Mar. 26. 
Duties include carrying out 
receipting process for all 
contributions, maintaining 
donor-sponsor files and records, 



FEBRUARY 7, 1984 



101 



maintaining computer records, 
and secretarial services for 
development team. Reports to di- 
rector of development. High 
school diploma required, college 
experience preferred. Experience 
in administration, computer 
operations, and public relations 
are necessary. For applications 
for last two positions, contact: 
Joyce R. Eby, Personnel Office, 
Eastern Mennonite College and 
Seminary, Harrisonburg, VA 
22801; phone (703) 433-2771. 

Camp Deerpark, Westbrook- 
ville, N.Y., which serves the New 
York City churches, needs a 
resident couple for maintenance, 
hosting, and food service. Sum- 
mer staff are also needed for 
children's camping. Contact 
Miriam Cruz, 2931 Mickle Ave., 
Bronx, N.Y. 10469. 

Titus Mast of Croghan, New 
York, was ordained to the 
ministry on Jan. 15, 1984. He will 
serve as assistant pastor of the 
Naumberg Conservative Men- 
nonite Church, Castorland, N.Y. 

Community Mennonite 
Church, Markham, 111., is hold- 
ing a series of weekly, outdoor, 
public vigils as part of its Central 
American program. (See 
"Markham Church welcomes 
Salvadoran family" in Church 
News). These vigils will be in 
various suburbs south of 
Chicago. The next three are: 
Thursday, Feb. 2— Homewood 
(corner of Ridge Rd., and Har- 
wood train station), 5:00 to 6:00 
p.m.; Thursday, Feb. 9— 
Hazelcrest 183rd and Kedzie, 
3:45-4:30 p.m.; Thursday, Feb. 
16— Park Forest (corner of In- 
dianwood and Orchard), 3:45-4:30 
p.m. 

Fairview, Okla., will be the 
site of the MCC Central States 
annual meeting on Feb. 25. 
Fairview Mennonite Brethren 
Church will host the event from 
10:30 a.m. to 4:00 p.m. MCC 
Central States constituency will 
hear administrators of Men- 
nonite Central Committee's 
overseas and domestic programs: 
Bert Lobe, MCC overseas 
secretary for East Asia and 
China Educational Exchange 
Program; Harold A. Penner, 
executive director for MCC U.S. 
Program; and Rich Sider, MCC 
overseas secretary for Central 
America, recently returned from 
Guatemala, will bring updates on 



Pontius 




TWO WOMEN A^EHERE 
WHO CLAIM THE SAME 
BABY". WHAT 
5H00LD 
10O-? 




present programs and preview of 
1984. Griselda Shelly, director of 
MCC Central States, Newton, 
Kan., will report on regional 
activities and answer questions 
related to MCC programs. 

Another Faith and Agricul- 
ture Forum is scheduled for 
southeast Iowa, Feb. 17 and 18. 
The meeting will be held at 
Washington (Iowa) Mennonite 
Church and will deal with issues 
in American agriculture which 
relate to global hunger, poverty, 
and injustice. Art and Jocele 
Meyer from the MCC Develop- 
ment Education Office, Akron, 
Pa., will lead the forum. Don 
Gingerich, Parnell, Iowa, and 
Lynn Slagle of Washington, 
Iowa, will also give presenta- 
tions. The forum will begin at 
7:00 p.m. on Friday and continue 
from 9:30 a.m. to 8:00 p.m. on 
Saturday. For more information 
contact Duane K. Miller, R. 2, 
Box 15, Wellman, Iowa, (319) 646- 
2451. 

Jeff Gundy, chairman of the 
English Department at Hesston 
College, successfully defended his 
doctoral dissertation at Indiana 
University on Dec. 19. His 
dissertation, entitled "I and Me 
Above and in All Things: Ver- 
sions of the Self in Modern 
Poetry," has been nominated for 
the Esther L. Kinsley Disserta- 
tion Award, which is a prize of 
$2,000 given annually to two or 
three outstanding dissertations 
at the university. 

Men in the Franconia- 
Lancaster area are invited to at- 
tend four rehearsals of the Penn- 
sylvania Mennonite Mens' Choir 
in preparation for March 
concerts. Simultaneous rehear- 
sals are arranged for every Sun- 
day in February at 3:00 p.m. at 
the following churches: Salford 
and Blooming Glen in the Fran- 
conia area; and Morgantown 
(Conestoga) and Mellinger in the 
Lancaster area. Participants may 
select the rehearsal location most 
convenient. Rehearsal conductors 
are J. Clyde Landis, Lee Dengler, 
Dean Landis, and John J. Miller. 
The conductor for the March 
concerts will be Hiram Hershey, 
Harleysville. The concerts are 
scheduled for the evening of Mar. 
3 in Lancaster and the afternoon 
of Mar. 4 at the Franconia Men- 
nonite meetinghouse. Bring 
Selected Songs for Men edited by 



Christiansen and Wycisk. Addi- 
tional copies will be available at 
rehearsal for purchase. Call (215) 
287-8888 for more information. 

"Housing Trends for the 80s" 
will be the theme of the weekend 
retreat, Mar. 2-4, at the 
Laurelville Mennonite Church 
Center. Builders and home- 
owners who are looking for inno- 
vative ideas in the planning and 
construction or remodeling of 
housing are invited to attend. The 
retreat will be led by architect, 
LeRoy Troyer, South Bend, Ind.; 
home economist, Catherine 
Mumaw, Goshen, Ind.; and in- 
terior designer, Terry L. Troyer, 
South Bend, Ind. The team will 
conduct workshops in a wide va- 
riety of areas covering basic 
issues to consider in planning 
home construction, new or remo- 
deled. Participants are invited to 
submit their floor plans for cri- 
tique and review. For more in- 
formation and registration 
contact Laurelville Mennonite 
Church Center, Rt. 5, Box 145, 
Mt. Pleasant, PA 15666; tele- 
phone (412) 423-2056. 

Managing Congregational 
Conflict is a weekend retreat to 
be held at Laurelville Mennonite 
Church Center, Feb. 24-26. This 
retreat is designed to assist all 
congregational leaders in the 
management of conflict in the 
life of the church so that the mis- 
sion and growth of the church 
can be enhanced. Both lay and or- 
dained leadership on congrega- 
tional, conference, and institu- 
tional levels are urged to attend. 
Active leadership teams are en- 
couraged to attend as a group. 
Resource leader will be Ron 
Kraybill, director of the Men- 
nonite Conciliation Service and 
author of the book Repairing the 
Breach. For more information 
and registration contact 
Laurelville Mennonite Church 
Center (see address above). 

A retreat for truck drivers 
and their spouses is to be held 
Feb. 24-26, 1984, at Spruce Lake 
Retreat, Canadensis, Pa. Vernon 
Kratz, medical director of Penn 
Foundation and elder at Ambler 
Mennonite Church, will be the 
speaker and worship leader. A 
special Saturday evening dinner 
will include the ViCounts, a 
quartet from Palm, Pa. To 
register write to Spruce Lake 
Retreat, R. D. 1, Box 605, 



Joel Kauffmann 




Canadensis, PA 18325; or call 
(717) 595-7505. 

New Gospel Herald Every- 
Home-Plan churches: Peace Men- 
nonite Church, Grafton, Ohio, 
and Iglesia Mennonite Del Buen 
Pastor at Archbold, Ohio. 

Special meetings: Fred 
Augsburger at Martins, Orrville, 
Ohio, Mar. 25-27. 

New members by baptism and 
confession of faith: North Main 
Street, Nappanee, Ind.: Dorothy 
Blucker, Fred Hochstetler, Terry 
Hochstetler, Lavern Hochstetler, 
Ida Hochstetler, Deann Farm- 
wald, and Tim Schmucker by 
baptism and William Blucker by 
confession of faith. 



BIRTHS 

Arndt, Douglas and Patricia 
(Jones), N. Canton, Ohio, first 
child, Jameson Douglas, Jan. 12. 

Bergey, Philip and Evan 
(Swartzentruber), Hatfield, Pa., 
second son, Bryce Jonathan, Jan. 
9. 

Chupp, Arthur and Donna, 
West Liberty, Ohio, third child, 
second daughter, Sarah Kathryn, 
Dec. 23. 

Conley, Richard and Joyce 
(Kandel), Wooster, Ohio, second 
child, first daughter, Jessica 
Lynn, Dec. 17. 

Derstine, Douglas and Sally 
(Landis), Telford, Pa., first child, 
Jason Douglass, Nov. 3. 

Good, Dale and Sharon (Zim- 
merman), Stevens, Pa., second 
child, first daughter, Trisha 
Yvonne, Jan. 17. 

Hartman, Joe and Cindy 
(Sheeter), Elida, Ohio, second 
son, Luke Elliot, Jan. 18. 

Hershberger, Roger and 
DeAnn (Willems), Harrisonburg, 
Va., second daughter, Greta 
Elise, Dec. 20. 

Kornhaus, Brent and Lisa 
(Eicher), Colorado Springs, Colo., 
second child, first son, Steven 
Brent, Jan. 5. 

Martin, John and Sue 
(Hershey), Sellersville, Pa., 
second child, first son, Joel Leon, 
Jan. 19. 

Miller, Dick and LaWanda, 
Holmesville, Ohio, first child, 
Nicholas Adam, Jan. 16. 

Miller, Elmer and Ileen 
(Bender), Harrisonburg, Va., 
second son, Micah David, Jan. 4. 

Mishler, Robert and Carol 
(Pellman), Harrisonburg, Va., 
second daughter, Mary Kathrvn, 
Jan. 2. 

Moreland, Tony and Ruth 
(Beachey), San Antonio, Tex., 
second son, Andrew David, Jan. 
12. 

Nafziger, Ned and Jane 
(Yousey), Goshen, Ind., first 
child, Benjamin Harris, Jan. 6. 

Plett, Grant and Celia (Pen- 
ner), Winnipeg, Canada, first 
child, Jeremy Kyle, Dec. 4. 

Rosado, Fernando and Sharon 
(Landes), Goshen, Ind., second 
daughter, Lydia Anna, Jan. 16. 

Sallosy, Doug and Evylin 
(Eby), Guernsey, Sask., second 
child, first son, Justin Clifford 



102 



Gospel Herald 



Boyd, Dec. 27. 

Schweitzer, Brad and Sherrill 
(Klassen), Shickley, Neb., second 
daughter, Cara Cristyn, Dec. 20. 

Shank, Sheldon and Lois 
(Ruth), Harrisonburg, Va., 
second son, Joel Richard, Jan. 13. 

Short, Keith and Joan, 
Archbold, Ohio, sixth child, 
second son, Timothy Ryan, Dec. 
4. (Twin daughters deceased.) 

Smucker, Mervin and Ann 
(Hostetler), Philadelphia, Pa., 
first child, Elizabeth Maria, Jan. 
9. 

Stuckey, Mike and Linda, 
Archbold, Ohio, second son, 
Aaron Joel, Dec. 26. 

Troyer, Dennis R. and 
Kathleen (Miller), Shipshewana, 
Ind., first child, Rvan Nicholas, 
Jan. 14. 

Yoder, Joe and Mim (Miller), 
Harrisonburg, Va., second son, 
Joshua David, Jan. 6. 

Correction: The birth an- 
nouncement for Art and Jane 
Childs in the Jan. 17 issue should 
have read third child, first 
daughter (first son deceased). 



MARRIAGES 



Bonds — Goings. — Curtis 
Bonds, Newport News, Va., and 
Regina Goings, Holland, Ohio, 
Bancroft cong., bv Phil Ebersole, 
Dec. 17. 

Clemens— Leidy.— Marcus A. 
Clemens, Telford, Pa., Plains 
cong., and Phyllis Walker Leidy, 
Souderton, Pa., Lutheran 
Church, by Gerald C. Studer and 
Richard Miller, Jr., Jan. 14. 

Erb— Hanouw.— Jerry Erb 
and Julie Hanouw, both of Salem 
cong., Shickley, Neb., by Wilton 
Detweiler, Jan. 7. 

Hoover — Swartley.— Wendell 
L. Hoover, Bloomsburg, Pa., and 
Patricia Ann Swartley, Harleys- 
ville, Pa., both of Plains cong., by 
Gerald C. Studer and Richard J. 
Lichty, Jan. 14. 

Martin — Pomeroy. — Daryl 
Lynn Martin, Ephrata, Pa., Eph- 
rata cong., and Dawn Carey 
Pomeroy, Lititz, Pa., United 
Methodist Church, by C. D. Ul- 
rich and Wilbert Lind, Jan. 14. 



OBITUARIES 



Blosser, Clinton, son of Joel 
D. and Mary A. (Moyer) Blosser, 
was born in Mahoning Co., Ohio, 
May 2, 1892; died at Salem, Ohio, 
Jan. 8, 1984; aged 91 y. On June 
18, 1913, he was married to Edith 
Lewis, who died on Jan. 26, 1974. 
Surviving are 4 daughters 
(Laura— Mrs. Isaac HeTfrick, 
Lois— Mrs. Clifford Amstutz, 
Doris— Mrs. Ralph Witmer, and 
Velma Blosser), 5 sons (Howard, 
Paul, Evan, Carl, and Don), 38 
grandchildren, 22 great-grand- 
children, one sister (Emma Rice), 
and 2 brothers (Harvey and 
Stelvin). He was a member of 
Midway Mennonite Church, 



where funeral services were held 
on Jan. 11, in charge of Ernest 
Martin and David Byer; inter- 
ment in Midway Cemetery. 

Davis, Magdalena D., 
daughter of Dan and Sarah 
Troyer, was born in White Cloud, 
Mich., May 16, 1907; died at Colo- 
rado Springs, Colo., Dec. 30, 1983; 
aged 76 y. On Feb. 28, 1933, she 
was married to Ora M. Davis, 
who died in 1968. Surviving are 2 
sons (Wayne and Dean), one 
daughter (Eleanor Jones), and 4 
brothers (Mose, Perry, Lyman, 
and Day Troyer). She was a 
member of Beth-El Mennonite 
Church. Funeral services were 
held at Swan-Law Chapel on Jan. 
3, in charge of Glen Crago; inter- 
ment in Evergreen Cemetery. 

Gresser, Orie R., son of Amos 
and Emma (Spiker) Gresser, was 
born on Jan. 10, 1902; died at Orr- 
ville, Ohio, Dec. 19, 1983; aged 81 
y. In 1925 he was married to Ruth 
Conrad, who died in 1978. Surviv- 
ing is one son (Robert), 4 grand- 
children, and 4 great-grand- 
children. He was a member of 
Oak Grove Mennonite Church. 
Funeral services were held at the 
Gresser Funeral Home on Dec. 
22, in charge of Peter B. Wiebe; 
interment in Oak Grove Men- 
nonite Church Cemetery. 

Keller, Flossie Frieda, 
daughter of Peter M. and Lena 
(Smith) Ulrich, was born at 
Buda, 111., Nov. 13, 1902; died at 
Eureka, 111., Dec. 29, 1983; aged 
81 y. On Dec. 7, 1920, she was 
married to Emmanuel Keller, 
who died on Dec. 19, 1967. Sur- 
viving are one son (Richard), 4 
daughters (Pearl — Mrs. Roy 
Springer, Betty — Mrs. Harley 
King, Ruby — Mrs. Paul Hartzler, 
and Mar'v Jo — Mrs. Phillip 
Starr), 23 grandchildren, 25 
great-grandchildren, one great- 
great-grandchild, 3 brothers 
(Ervin, Merlin, and Harley Ul- 
rich), and 3 sisters (Emma 
Stoller, Lillie Hauter, and Opal 
Gries). She was preceded in death 
by one grandchild, 4 brothers, 
and 2 sisters. She was a member 
of Linn Mennonite Church, 
where funeral services were held 
on Jan. 1, 1984; interment in Roa- 
noke Mennonite Cemetery. 

Landis, John N., son of Eli L. 
and Hettie (Nolt) Landis, was 
born in West Earl Twp., Pa., Dec. 
27, 1898; died at Ephrata Com- 
munity Hospital, Ephrata, Pa., 
Dec. 16, 1983; aged 84 y. On Nov. 
3, 1921, he was married to Susan 
Shearer, who died on Aug. 28, 
1940. On Nov. 27, 1941, he was 
married to Rebecca Kauffman, 
who survives. Also surviving are 
one daughter (Susan Jane 
Landis), one son (Glenn), 2 
grandchildren, 2 sisters (Mrs. 
Mabel Rohrer and Mrs. Anna 
Kreider), and one brother (Eli 
N.). He was a member of Landis 
Valley Mennonite Church, where 
funeral services were held on 
Dec. 20, in charge of Richard 
Miller, Paul Weaver, and Irwin 
Weaver; interment in the adjoin- 
ing cemetery. 

Lugbill, Mary, daughter of 
Edward L. and Mary (Wyse) 
Schmucker, was born in Fulton 



Co., Ohio, Apr. 22, 1898; died at 
Fulton County Health Center on 
Jan. 10, 1984;'aged 85 y. On Nov. 

13, 1917, she was married to Syl- 
vanus Lugbill, who died on June 
22, 1971. Surviving are 2 sons 
(Charles and Ralph), 3 daughters 
(Wanda — Mrs. Clarence Rich, 
Grace— Mrs. Lawrence Nofziger, 
and Mrs. Donna Wyse), ^grand- 
children, 12 great-grandchildren, 
and one sister (Jessie — Mrs. 
Richard Hann). She was a mem- 
ber of Zion Mennonite Church, 
where funeral services were held 
on Jan. 14, in charge of Ellis B. 
Croyle; interment in Pettisville 
Cemetery. 

Miller, Elizabeth, daughter of 
Ben and Anna Grieser, was born 
in Minier, 111., Nov. 25, 1885; died 
at Hydro, Okla., Jan. 1, 1984; 
aged 98 y. On Jan. 3, 1907, she 
was married to Julius Miller, who 
died in 1964. Surviving are 2 sons 
(Paul and Melvin), 4 daughters 
(Mrs. Bill Ehrisman, Mrs. John 
Detweiler, Mrs. Kenneth 
Masoner, and Mrs. Bill Eastin), 
14 grandchildren, 22 great-grand- 
children, 2 brothers (Chris and 
Dan Grieser), and 4 sisters (Mrs. 
Annie Erb, Mrs. Mary Erb, Mrs. 
Rose Waters, and Mrs. Kathryn 
Kerler). She was a member of 
Pleasant View Mennonite 
Church, where funeral services 
were held on Jan. 4, in charge of 
Leland Oswald and Chalmer 
Weigman; interment in Pleasant 
View Mennonite Cemetery. 

Mull, Chauncey Dale, son of 
Daniel and Emma (Nafziger) 
Mull, was born at Wauson, Ohio, 
Oct. 3, 1915; died of heart failure 
at a hospital at Toledo, Ohio, Jan. 

14, 1984; aged 68 y. On Mar. 15, 
1942, he was married to Verda 
Nafziger, who survives. Also sur- 
viving are one son (Daniel) and 3 
sisters (Mrs. Mary Short, Mrs. 
Ira Wyse, and Mrs. Blanche 
Grieser). He was a member of 
Tedrow Mennonite Church, 
where funeral services were held 
on Jan. 18, in charge of Dale 
Wyse and Randall Nafziger; 
interment in Pettisville 
Cemetery. 

Rains, Debra Marie, 
daughter of Myron E. and Leona 
(Schrock) Ross, was born on July 
3, 1962; died at Riverside Hos- 
pital, Newport News, Va., Jan. 9, 
1984; aged 21 y. She was married 
to Joe Rains, who survives. Also 
surviving are one daughter (Ni- 
cole), 2 brothers (Mike and Jerry 
Ross), and maternal grandpar- 
ents (Mr. and Mrs. Herbert 
Schrock). She was a member of 
Warwick River Mennonite 
Church, where funeral services 
were held on Jan. 11, in charge of 
Lloyd Weaver, Jr., and Kenneth 
Good; interment in the church 
cemetery. 

Reesor, Elmer Carl, son of 
Carl and Annie (Wideman) 
Reesor, was born at Unionville, 
Ont., Mar. 10, 1929; died at his 
home of amyotrophic lateral scle- 
rosis on Nov. 20, 1983; aged 54 y. 
On June 7, 1953, he was married 
to Stella Witmer, who survives. 
Also surviving are one daughter 
(Joanna— Mrs. Andy Reesor- 
McDowell), 5 sons (James, 



Eugene, Edward, Richard, and 
Robert), 2 grandsons, 4 brothers 
(Cecil, John, Harold, and Ken- 
neth), and 5 sisters (Marian — 
Mrs. Norman Wenger, Marie — 
Mrs. Aliner Brubacher, Evelyn — 
Mrs. Arthur Byer, Nancy — Mrs. 
Owen Witmer, and Kathryn — 
Mrs. Alex Morrison). He was a 
member of Hagerman Mennonite 
Church. Funeral services were 
held at Wideman Mennonite 
Church on Nov. 23, in charge of 
David Martin and Maurice 
Martin; interment in the 
Wideman Cemetery. 

Schlabach, Myrtle Odell, 
daughter of Noah and Louise 
(Biehn) Weber, was born at 
Guernsey, Sask., June 4, 1917; 
died at Lanigan Union Hospital 
on Nov. 22, 1983; aged 66 y. On 
July 30, 1944, she was married to 
Claude Schlabach, who survives. 
Also surviving are 2 sons (Larry 
and Meiiin), 2 daughters (Gloria 
Willms and Evonne Stauffer), 9 
grandchildren, 4 brothers 
(Howard, Gordon, Floyd, and 
Lyle), and one sister (Irene— Mrs. 
Ivan Eby). She was a member of 
Sharon Mennonite Church, 
where funeral services were held 
on Nov. 25, in charge of Jim 
Mullet and William Bast. 

Shantz, Alice, daughter of Eli | 
B. and Maryann (Brubacher) 1 
Martin, was born at Waterloo 
Co., Ont., Jan. 30, 1930; died of 
cancer at Kitchener, Ont., Jan. 5, j 
1984; aged 53 y. On Mar. 6, 1952, 
she was married to Melvin 
Shantz, who survives. Also sur- 
viving are 2 sons (Murray and 
David), one daughter (Ann), and | 
one brother (Donald Martin). She i 
was a member of Floradale Men- | 
nonite Church, where funeral | 
services were held on Jan. 8, in | 
charge of J. Lester Kehl, Amsey j 
Martin, and Orvie Brubacher; i 
interment in the Floradale Men- j 
nonite Church Cemetery. 

Correction: One surviving 
daughter's name was missed 
from the obituary of Rhoda Mae 
Martin in the Jan. 17 issue. Her 
name is Lovina Baer. 



CALENDAR 



Comite Administrative, Feb. 9-11 

Afro- American Mennonite Association 

Executive Board, Inglewood, Calif.. Feb. 

10-11 

Buffalo area Kevstone Bible Institute, Buf- 
falo Mennonite Church, Feb. 13-17 

Mennonite Board of Missions Board of Di- 
rectors, Elkhart, Ind., Feb. 23-25 

MCC Central States Annual Meeting, Men- 
nonite Brethren Church, Fairview, Okla., 
Feb. 25. 

Council on Faith, Life, and Strategy, 

Laurelville, Pa., Feb. 26-29 
Conversations on Faith, Laurelville, Pa., 

Feb. 27-29 



CREDITS 

P. 93 by Eric L. Wheatcr. p. 94 by Barbara 
Metzler. p, 97 by Randy Shenk, p. 99 (top) by 
Mary krehbiel, i> 99 (bottom) by Carolyn 
Proeb, p. 100 by Steve InUgliata. 



FEBRUARY 7, 1984 



103 



ITEMS AND COMMENTS 



British Methodist Church spawns 
new order based on medieval friars 

A new religious order, based on the 
example and discipline of medieval 
friars, is at work in the British Meth- 
odist Church. It is drawing on the riches 
of the past to serve the church of the fu- 
ture. The order, which is the creation of 
a downtown minister in Manchester, 
binds volunteer members to near 
poverty, and puts them to work in 
whatever part of the country they are 
most needed. It could have a far-reach- 
ing influence on reviving Methodism's 
mission to hard-hit areas. The order is 
called OASIS— for Order After Stephen 
in Service — and was formed by Peter 
Willis, who works in an inner-city 
Manchester church. It operates as an of- 
ficial experiment within the British 
Methodist Church. 

OASIS membership requirements are 
stiff. They include full-time service for 
one to five years, total obedience to the 
order's directions, willingness to work 
without pay wherever directed, and 
readiness to follow a disciplined 
spiritual life through a course of re- 
ligious study. In return, the order 
provides basic accommodation; an 
allowance of $30 a year to cover a mem- 
ber's essential expenses; two weeks holi- 
day a year; and promises to consider 
any application for urgent help for, say, 
clothes or shoes. 



Church bingo game raid stirs priest to 
protest 

An Indiana state police raid on a 
church bingo game has created a row 
between St. Francis Xavier Roman 
Catholic Church and local authorities at 
Ake Station, Ind., who seized church 
records and gambling equipment in the 
raid. The Rev. Richard Orlinski, the 
church's administrator, described the 
Saturday night bingo games in this 
community 25 miles east of Chicago as 
"simply a fundraiser to keep our school 
open." The church runs a grade school 
with 100 pupils. 

But Lake County prosecutor Jack 
Crawford said the gambling, which had 
attracted 1,000 persons on Dec. 17, the 
night of the raid, "was not a small, local 
church bingo" and should not be 
confused with typical fundraising ef- 
forts by charitable organizations that 
are generally overlooked despite a state 
law that bans bingo in any form as 
illegal. "When an operation grosses over 
$1 million a year, regularly promotes 
the transportation of players across 
state lines, provides for personal profit 



for operators, and uses children in 
gambling activity, it clearly crosses the 
line of permissible activity," the 
prosecutor said. 



Seabury Press shuts doors after 32 
years of publishing 

The Episcopal Church-owned Seabury 
Press, publishers of works by such 
Christian authors as James Cone, 
Jacques Ellul, Martin Marty, and Alan 
Paton, shut its doors on Jan. 1 after 32 
years of publishing. Church officials 
blamed heavy and continuing deficits 
for the company's demise. The church's 
executive council decided last November 
that Seabury's annual deficit of 
$250,000 was too high to bear any 
longer. It authorized an interest-free 
loan of up to $500,000 to help meet tran- 
sition expenses. 

"Caught between a fear of branching 
into non-religious trade book sales that 
might jeopardize its tax-exempt status 
and the desire to provide the church 
with needed, but not always profitable, 
teaching resources, Seabury Press ran 
out of both money and time," The Epis- 
copalian, monthly periodical of the 
Episcopal Church, said in reporting the 
shutdown in its January issue. 



Reagan invited to dine with Cleve- 
land's poor 

President Reagan has been invited by 
a Cleveland religious leader to have din- 
ner in Cleveland with the poor. Re- 
sponding to recent contentions by the 
president and his White House adviser, 
Edwin Meese, that hunger is not a ser- 
ious problem in the United States, the 
head of the Greater Cleveland In- 
terchurch Council challenged Mr. 
Reagan to come to Cleveland to witness 
hunger at firsthand. Thomas W. Olcott, 
42, executive director of the council, 
sent the president a telegram reminding 
him that amid the joy of the Christmas 
celebration, many Americans remained 
burdened with poverty and are in need 
of food. 



U.S. famine relief for Africa urged 
'without delay' 

Warning that Africa is facing its 
worst famine in recent history, a coali- 
tion of 21 overseas relief and religious 
agencies has urged the United States to 
act "without delay" to avert the starva- 
tion deaths of hundreds of thousands of 
people there. Representatives of the 
agencies complained at a Dec. 19 news 
conference that the U.S. response to ap- 
peals by international organizations has 
been slow. They demanded the release 
of food aid already appropriated by 
Congress, additional aid in the form of a 
supplemental appropriation, and tap- 



ping the U.S. emergency food reserve if 
needed. 

Nations reported to be most affected 
are spread throughout the entire con- 
tinent, and include Angola, Benin, 
Botswana, Cape Verde, the Central Af- 
rican Republic, Chad, Ethiopia, Gam- 
bia, Ghana, Guinea, Lesotho, Mali, 
Mauritania, Mozambique, the islands of 
Sao Tome and Principe, Senegal, So- 
malia, Swaziland, Tanzania, Togo, 
Zambia, and Zimbabwe. 



Nuclear arms debate again leads RNS 
'top 10' list 

The churches' involvement in the nu- 
clear-arms debate, highlighted by the 
U.S. Catholic bishops' pastoral letter on 
that subject, has been chosen the top re- 
ligion story of the year by the staff of 
Religious News Service. It was the 
second year in a row that topic was 
ranked number one in religion news by 
the RNS staff. In 1982 discussions lead- 
ing up to the pastoral letter were a focal 
point for the debate on the morality of 
nuclear war. This past year, the bishops 
gave final approval to their letter, stir- 
ring additional discussion, as Prot- 
estants and Jews drew the bishops' 
message into their own deliberations. 

Ranking second on the Religious 
News Service list of top 1983 stories was 
the 500th anniversary of the birth of 
Martin Luther. According to the poll, 
the third most significant was the 
reunion of the Presbyterian Church 
(U.S.) and the United Presbyterian 
Church in the USA which met in At- 
lanta to form the 3.2 million-member 
Presbyterian Church (U.S.A.). 



Historian predicts movement of 
whites into black churches 

Instead of blacks joining white con- 
gregations, as it was first envisioned, 
just the reverse probably will happen 
when church integration finally comes, 
says a leading black church historian. 
"As white people move back into the 
city, as they are doing now in Detroit, 
Philadelphia, Atlanta, and other cities, 
they are going to be drawn into the 
black church," says Gayraud S. 
Wilmore, dean of the New York 
Theological Seminary. 

"I think you are going to find young 
white people coming into the black 
church in search of a deeper spirituality 
linked with a keener sense of the role of 
the church in the struggle for libera- 
tion." The Presbyterian scholar said he 
also sees "a good future in the joining to- 
gether of the ethnic religious commu- 
nities — black, Hispanic, Native 
American, Asian-American— around an 
agenda of greater justice in society. 
Many white young people will be at- 
tracted to that. 



EDITORIAL 



390200 5tH 
MiNNONtTE BIBLICAL SEMINARY 
3003 8ENHAM AVE 
ELKHART |N 065J7 



NEWSPAPER 



The Ten Commandments and the four no-nos 



A movement surfaced at Bowling Green 81 to revise 
the 1963 Mennonite Confession of Faith. It no longer 
speaks for us, some said, and we need a revised version. 
Greater wisdom prevailed and after consideration, the 
Council on Faith, Life, and Strategy concluded that to 
revise the 1963 Confession would not be helpful to the 
church. It should stand as a statement of Mennonite con- 
viction at that time. Rather than change that one, they 
proposed, let us give thought to the function of 
confessions of faith— and presumably, if necessary, 
write another for a later time. 

Indeed, what is the function of a confession of faith? I 
think one purpose is the promotion of unity. A 
confession becomes a common platform on which people 
can unite. They belong together because they agree on 
these points. Every organization that takes itself 
seriously has such a statement and the church needs 
them too. 

Some of these statements are essentially timeless, 
others go out of date when the issues change. For 
example, many earnest people today have respect for the 
Ten Commandments even though they were compiled 
for a situation centuries ago and culturally far removed 
from ours. Jesus himself did not follow the Ten Com- 
mandments in every detail. His cavalier attitude toward 
the Sabbath was probably as much the cause for his re- 
jection by the Jewish establishment as anything he did. 
Yet the^Gospel, particularly Matthew, reports his 
respect for the general tenor of the decalogue. 

A quite different set of regulations is the four no-nos 
given in Acts 15. 1 have for some time wondered about 
this short list of abstentions proposed by James as the 
condition for continued fellowship between Gentile and 
Jewish Christians. Why only four prohibitions and why 
these four? 

The context of Acts 15 is well known, but let us review 
it briefly. Conflict arose in some Gentile churches be- 
cause the evangelists had not insisted that converts be 
circumcised. Then along came some conservatives who 
insisted that this rite was necessary for all male Chris- 
tians. So an assembly was called— the first church 
council— and a solution was offered by James, evidently 
head of the Jerusalem Church and a recognized con- 
servative. When we stop to think of it, several things are 
remarkable about the Jerusalem pronouncements: (1) 
the fact that there are only four; and (2) the nature of 
the four. 

"My judgment," said James, "is that we should not 
trouble those of the Gentiles who turn to God, but 
should write to them to abstain from the pollutions of 
idols and from unchastity and from what is strangled 
and from blood" (Acts 15:19-20). 

I used to consider it interesting that of these four only 



one, unchastity, seemed to be an issue of long-term sig- 
nificance. Then I found that some believe all four of 
these were drawn from Leviticus 17 and 18. If so, what 
James was concerned about was not ordinary shacking 
up which, it is said, the Gentile churches would have 
agreed was not to be done, but rather marriage to the 
"near of kin" (Lev. 18:6). 

So in contrast to the Ten Commandments, we have 
here a set of concerns which seem to be time and culture 
bound and of little relevance to us today. Who that we 
know would argue that Christians want to eat blood or 
meat improperly bled? Who in our culture is confronted 
with meat offered to idols? If we assume as above that 
"unchastity" was a specific and not a general concern 
the four no-nos are basically nonissues. 

Yet there may be learnings for us from such an 
experience. We observe, for example, that James 
believed "that we should not trouble these of the 
Gentiles who turn to God." The nurture of new believers 
is one of the more difficult tasks which the church is 
called upon to undertake. In the first flush of their life in 
Christ, most want to do the right thing and some would 
do more than they ought to. The delicate relationship 
between grace and law is more than the most mature of 
us can really fathom. What a mystery it must be to the 
young in the faith. We should not "trouble" them by lay- 
ing on them anything unnecessary, but should make 
room for the Spirit of God to work with them. 

We may observe, however, that the set of exhortations 
proposed by James was not a random list as might ap- 
pear to us. Leviticus has been labeled a "holiness code" 
and is filled with living lessons on how to be a people 
separated for God, holy as he is holy. "The question of 
'what ought I to be?' precedes the question of 'what 
ought I to do?' " writes Stanley Hauerwas (Interpreta- 
tion, Oct. 1983, p. 377). Even before Jesus and the Chris- 
tian missionaries, Gentiles were attracted to the Jewish 
religion because the Jews stood out as a people who were 
different because their faith in God and their distinctive 
wholesome practices made them emerge as a disciplined 
and blessed people. To seek to become one of them 
without accepting spiritual discipline would both 
threaten the discipline and fail to obtain the blessing. 

Mennonites too have been seen as a disciplined and 
blessed people. Mennonite practice has never been as 
uniform or as static as some would have us think. But 
for us too there is a need to discern in the orientation of 
new believers whether the issue at stake is optional, like 
circumcision was considered to be, or whether it is suffi- 
ciently basic to be laid on people. This is not to trouble 
them, but to invite them to participate in the disciplined 
life without which it is not possible to be a people holy 
for the Lord and a light to the nations.— Daniel Hertzler 



February 14, 1984 

Gospel Herald 



Ripped off . . . for Jesus' sake 



You've done a good deed but end up 
being taken advantage of. Do you vow, 
"Never again," or do you keep on doing 
good, as Jesus said? These people have all 
been "used," yet they say they'd do it again. 





Twice on a limb 

by Don Ratzlaff 

If anyone deserved a helping hand toward a new start 
in life it was Jay. He had come to know Christ in the 
state reformatory while serving a sentence for burglary. 
In the months that followed he had begun studying the 
Word in earnest, attending chapel services and witness- 
ing to fellow inmates. For many new believers in the 
prison he was a "big brother" and a model. 

Among those who had noticed the change in Jay's life 
was John Ratzlaff, pastor-elder of the Marion (Kan.) 
Mennonite Brethren Church, who had been coming to 
the reformatory regularly to help with chapel services. 
When Jay came up for parole, Ratzlaff and the church 
agreed that the intentional community living arrange- 
ment that had developed within the congregation might 
be the best place for Jay to gain a toehold in society 
while gaining a tighter hold on his Christian faith. 

"John was convinced that if anyone from the prison 
had a chance of making it as a Christian on the outside, 
it would be Jay," recall Glenn and Jackie Whitman, 
members of the "household" based in nearby Hillsboro. 

Jay was given a room in a church-owned apartment 
house next door. The church helped him find a job at a 
local dairy and gave him free access to a car so he could 
drive to and from work each day. He shared three meals 
a day with the household and worshiped with them on 
Sunday mornings. The arrangement seemed to be work- 
ing well. 

"That was one of the toughest things for us when 
these other things started happening," says Glenn. "We 
did have a good relationship with him. He didn't mind 
getting close to you. He wasn't distant or aloof. We felt 
comfortable with this ex-con relating to our kids. In fact, 
we felt comfortable leaving our kids with him— and did 
so several times." 

But "other things" did begin happening. Household 
members noticed faint traces of alcohol on Jay's breath. 



106 



Gospel Herald 



Later he began making weekend trips to Wichita, bor- 
rowing a household car without permission to make the 
100-mile round trip. He said he wanted to visit a female 
friend he had made through a Wichita church's singles 
ministry. "He told some wild stories," recalls Glenn. 
"We wanted to believe him too. So we took kind of a 
wait-and-see attitude." 

Eventually the truth of what was happening was un- 
deniable — to everyone but Jay, who vehemently main- 
tained his innocence. Shortly afterward, he was gone, 
apparently for good. He took one of the cars and left be- 
hind a legacy of more than $450 in purchases made with 
hot checks. The church agreed to cover the obligations. 

Eventually the car was found abandoned in 



He took one of the cars and left behind 
$450 in hot checks. The church agreed 
to cover the obligations. 



Oklahoma. But there was no sign of Jay, who was now 
wanted by the authorities for violating his parole. 

Several months later, Jay called from Arizona. He 
wanted to turn himself in and wanted Ratzlaff to accom- 
pany him. The church paid Jay's bus fare to Hillsboro 
and he was "home" again in time for Sunday morning 
services. But that wasn't the end of it. That same eve- 
ning, only a few hours before he was to turn himself in, 
Jay took off again — this time with the money from the 
petty cash drawer. 

"You feel like an idiot," admits Glenn, "a real sucker." 
When Jay had come back that Sunday morning, he adds, 
the temptation had been to berate him for what he had 
done. "But I restrained myself, remembering the things 
Jesus said about forgiving seventy times seven and all 
that. Then he comes home just long enough to go to 
church with you — and rips you off again." He shakes his 
head at the recollection. "I felt a lot of anger and dis- 
belief." 

Both Jackie and Glenn agree that their unique living 
situation gave them the needed support and encourage- 
ment to take the risk with Jay in the first place. When 
Jay left, the group worked through the disappointment 
and hurt they felt. "We were able to talk about it, pray 
about it, and to reread what Jesus teaches about show- 
ing compassion. It helped us see things through the 
proper perspective." 

"We'd do it again, no problem," adds Glenn. "The next 
guy might be different. If I felt everyone was a Jay, and 
this was going to be our experience every time, it would 
be tempting to not do it again." 

Since that time, the doors of the Whitman home and 
the homes of others in the church have been opened to 
people in need of a place to stay. The church has 
developed a reputation in the community as a body of 
believers willing to take in the stranger, the hungry, and 
the homeless. It has a reputation for risk-taking for the 
sake of the gospel. For the sake of people. 

"We always have made it a point to share Christ with 

Don Ratzlaff is managing editor of The Christian Leader, Hillsboro, 
Kan. This and the following article reprinted from The Christian 
Leader. Used by permission. 



them, but our expectations aren't that they are going to 
stay with us and become a part of us," says Jackie. "We 
hope they will see that we take them in because Christ is 
in our lives, and that sometime down the road they will 
remember that and it will make a difference in their 
lives." Q 



Our Dan 

by Peggy Voth 

Dan stashed his bedroll behind our couch for 13 days. 
Dan had been hitchhiking when my husband picked him 
up. His questions concerning our Christian faith led to a 
supper invitation, and eventually an open invitation to 
share our life. 

A tall, strapping young man who filled our preschool 
sons' days with games and conversation, an aspiring 
poet and an all-round gentle person, Dan won our trust. 
He ate with us, went everywhere we went, wore my hus- 
band's clothes, and abided by the rules of the house. And 
he continued to ask questions about our beliefs. On the 
evening of his eleventh day with us, Dan prayed a 
simple, sincere prayer, tears running down his cheeks. 
That prayer was a confession of sin and a request for 
Jesus to live within him. We felt we had known Dan 
forever. We watched him read the Gospel of John and 
felt pride and excitement. We were eager for Sunday to 
arrive, when we could stand with him in church and an- 
nounce his decision to allow others to celebrate with him 
and us the new birth in his life. 

Saturday evening, the thirteenth day of Dan's stay, 
we left as a family for an Oriental dinner in town. Some- 
one had given us enough tickets for our family. Being 
seminary students and always without money, we had 
told Dan that morning of our plans and mentioned that 
we did not have a ticket for him but we would leave him 
some supper. "That's fine," he said. I felt he was quieter 
than usual all day, but then I have days like that too. We 
left him working on a colored pencil sketch at 4:30 in the 
afternoon. 

When we returned at 6:00 p.m., Dan's bedroll was still 
behind our couch, but Dan was nowhere around. After a 
brief search for Dan, we discovered several of our 
possessions were missing. I felt disbelief, panic, and a 
cold numbness. My night was interrupted by spells of 
wakefulness which I spent in prayer for Dan. 

The next morning, Sunday, I sat in church boiling 



GOSPEL HERALD Volume 77 Number 7 

Editor: Daniel Hertzler News Editor: Richard A. KaufTman 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905) and Herald of Tru th (1864). The Gospel Herald is a 
religious periodical published weekly tor the Mennonite Church by the Men- 
nonite Publishing House, 616 Walnut Avenue, Scottdale, Pa. Subscription 
price (in U.S. dollars): $18.95 per year, three years for $52.00. For Every 
Home Plan: $14.90 per year mailed to individual addresses. Eighty Percent 
Plan: $16.75 per year to individual addresses. Gospel Herald will be sent by 
air mail upon request to overseas addresses. Write to Customer Service for 
current rates. Change of address should be requested six weeks in advance. 
Send all material for publication to Gospel Herald, Scottdale, Pa. 
15683. Second-class postage paid at Scottdale, Pa. 15683. Litho- 
graphed in United States. Copyright c 1984 by Mennonite Publishing House. 
Canadian subscriptions: Second-class postage paid at Kitchener, Ont. Regis- 
tration No. 9460. 



February 14, 1984 



107 



with anger at God. Our family had practiced what his 
Word taught, and I felt God had failed on his end. When 
Dan asked us for a jacket, we had given a jacket plus a 
shirt and undershorts. Dan was a stranger and we had 
taken him in. He was hungry and we had fed him. We 
had given without expecting return. 
And we got ripped off. 

I asked God where his protection was. We had 
honestly tried to live right, and I didn't see those bless- 
ings I thought were promised for our efforts. 

I sat while the congregation stood for the responsive 
reading: "God blesses those who are kind to the poor. He 
helps them out of their trouble. " 

Baloney, I thought. It's more like they ask for trouble. 

"Praise the Lord! For all who fear God and trust in 
him are blessed beyond expression. " 

Tears stung my eyes. That verse spoke of me. Where 
was the blessing? 

"Their reward shall be prosperity and happiness. " 

Oh yeah? Wait until you hear my story. 

"Your wife shall be contented in your home. And look 
at all those children. There they sit around the dinner 
table as vigorous and healthy as young olive trees. " 

Then I saw God's protection clearly. Our family was 
intact. We had not been harmed physically. The emo- 
tional damage— the feelings of being violated, the bitter- 
ness, the fear — would heal if we allowed it to. 

During the days that followed, I continued to find 
things missing. Anger flared instantly. The fact that 



Dan could live with us for two weeks and win our trust 
and affection, yet coldly calculate which of our 
possessions he would take if given an opportunity, hurt 
me. Every time I found something missing, I hated Dan. 

About a month after Dan's disappearance, my five- 
year-old son said, "Mom, remember our Dan? The one 
that built me a tepee out of tree branches?" 

"Yes, I remember him." (Indeed, how could I forget 
him?) 

"Well, he's my best friend." 

I honestly wished for a loving, forgiving spirit like 
that of my child. A few nights later my two-year-old son 
said at bedtime, "Let's pray for our Dan. He must be 
lonely." After tucking the children into bed that night, I 
sat alone, pondering the bits of wisdom they had spoken. 
The desire to forgive began to chip away at my wall of 
anger and hatred. 

Today, almost two years later, if Dan were to stand at 
my door, I would throw my arms around his neck, 
whether he said sorry or not. I would again clothe him 
and feed him. For me to say that I forgave Dan means, 
in essence, that I am again willing to open my home, my 
family, and my life to a stranger. I am not completely 
free of fear and distrust when I say that, but I am risk- 
ing involvement with strangers. Q 



Peggy Voth and her husband, Dennis, serve as elder couple in the 
Community Christian Fellowship, Fort MeMurray, Alberta. 



READERS SAY 



Titus Martin, Bird-in-Hand, Pa. The 
editorial "Form and Reform" (Jan. 10) 
was appreciated. I was surprised to 
learn of some of the things the 
Morgantown church faced around the 
turn of the century. It reminded me of 
some of the things I read in the book, 
The Jonas Martin Era, by Amos Hoover. 

In his editorial the editor made some 
comparisons with some of the things 
about which we do not think alike today. 
We have no definite Scripture against 
four-part singing or the telephone as 
given in the Martin book. Today some of 
the issues on which we do not think 
alike I feel we do have some Scriptures. 
Divorce and remarriage, I feel is one 
issue. I'll use Romans 7:1-3 as an 
example. Paul did not use this to teach 
against divorce and remarriage, but as 
an example to teach the Romans some 
other truth. However, I can hardly 
conceive he would use a controversial 
Scripture to do this. I see a difference 
when we testify against a thing we do 
not like with a Scripture like "Be not 
conformed to this world" when we may 
not agree what is worldly, or one like 
"Thou shalt not kill." Some of us feel 
that one of the latter-day signs as given 
in 1 Tim. 4:1 we see fulfilled in our day. 



In a recent Sunday school lesson 
Isaiah lamented the fact that Israel 
went away from the Lord backward. 
Why worded thus? Was it not that they 
kept their eyes on the Lord for a while, 
but were slowly getting farther away 
from him, and at last turned to idols? 
Let us beware that this does not happen 
to the Mennonite Church. I agree with 
the editor that some of these things 
have no easy answers. 



George R. Brunk II, Harrisonburg, 
Va. As one of the conveners of the 
Fellowship of Concerned Mennonites at 
Berea, Ohio, on Jan. 4, I have read the 
report written by News Editor Richard 
Kauffman in the Jan. 17 issue with 
more than usual interest and amaze- 
ment. I am disappointed with this kind 
of reporting by an editor of our official 
paper. Is it too much to expect objective, 
unbiased, and honest reporting? 

This is not the first time that the con- 
servatives have been misrepresented as 
"plain coat," plain dress fanatics. Kauff- 
man states in the report that "plain 
coats for men . . . were championed by 
many persons present." Now the truth 
of the matter is that not one reference to 
the plain coat was made or even implied 
in the entire proceedings (which were 
fully recorded and since reviewed.) 



Tapes are available on request. Also 
these tapes confirm that there are other 
discrepancies in the report. 

Surely editor Kauffman has a right to 
his own private interpretation of an 
event but is he not duty bound to faith- 
fulness? 

Thank you for your willingness to 
report the Berea meeting. 



News Editor's response: Noncon- 
formity was an issue at Berea. Plain 
suits and prayer veilings were men- 
tioned from the floor, as I recall, at a 
time when the roving mike was not be- 
ing used. But in the interest of fairness, 
and for the historical record, let me 
modify one sentence: "Whether the 
FCM can speak for all Mennonites who 
are self-confessed conservatives may be 
tested if nonconformity issues such as 
plain coats for men and the hair veiling 
for women are added to the doctrinal 
agenda of FCM." 



William H. Wining, Leetonia, Ohio. I 
found your editorial "There Oughta Be a 
Law" (Jan. 17) to be very informative 
but it fell very short in direction. I 
consider abstinence as only the pivot 
point of action. Not buying, not storing, 
(continued on page 111) 



108 



Gospel Herald 



Fairview: full of life 

by Sanford and Orpha Eash 



It's a small town that is different from most Michigan 
towns. The Mennonites don't run the bank, or the police 
department, or the tavern on the hill but they're into 
just about everything else. That includes the only 
church which isn't small; it has over 350 members. 

Fairview, Michigan, was dressed in its finest when we 
visited in mid-October. Nature displayed its different 
shades of color everywhere. It was breathtaking. The 
deer hunters were in town, some had pickup loads of car- 
rots as bait for the deer. But the deer are getting wise. 
They are also prolific and are increasing every year. 

The native timber had all been cut when the Men- 
nonites came to Fairview in the early part of the century 
and only "stump land" was left. This land was cheap and 
all it took to make it into farmland was determination 
and strength. The Mennonites had a lot of both. 

The first church house was built in 1904 while Eli 
Bontrager served as the first minister. Some of his sons 
are still in the congregation. Menno Esch, a single young 
man, came from Iowa, bought a farm, and went to work. 
He found a wife in 1906, was ordained a minister in 1907 
and a bishop in 1909. His first home was a small shack 
but he soon built a new house, and kept on building it 
bigger as the family grew. He also built a big barn for 
his livestock, especially the Jersey cows. Esch was a 
community man as well as a successful church leader. 
The church grew to nearly 500 members in his time. 

"How did your father ever get all the work done?" we 
asked his son Ira. He grinned a little and said, "He put 
us five boys to work as soon as possible." Those five sons 
are still living in the Fairview community. 

Apparently Bishop Esch led the church with a firm 
hand, as was the case in many Mennonite churches of 
that time. Eli Bontrager left in 1916. The Steiner 
brothers Mose and Menno served as minister and 
deacon. In 1946 Harvey Handrich was ordained as 
minister but Menno Esch was active until 1952. He 
preached his last sermon in 1966 and died in 1967 at the 
age of 88. 

Handrich retired in the late sixties and has moved 
into a retirement home. He is an optimistic man and 
sees the church reaching more "outside" people than it 
ever did in its history. He says he has no regrets about 
his years of service, even though the church was going 
through changing and difficult times. Evidently he soon 
thought of finding a younger pastor. 

Virgil Hershberger grew up in Fairview. He had one 
year of college when Harvey Handrich told him, "I think 
the Lord wants to use you in the Fairview church." So he 
was licensed to preach in 1962 at age nineteen. Ellsworth 



Sanford and Orpha Eash arc Mennonite free-lanee writers from 
Goshen, Ind. 



Handrich was ordained as deacon at the same time. 
Virgil went on to college, took some seminary, and was 
installed as pastor in 1967. Soon after this about 10 per- 
cent of the congregation silently withdrew and formed a 
conservative fellowship in the community. 

What is Fairview like today? It isn't isolated although 
there is no other Mennonite church nearby. A lot of 
young people go away to college and they have probably 
a higher percentage of college educated folks than the 
average Mennonite church. They have school officials, 
teachers, nurses, business and professional people, and 
just a few farmers. It is a diverse group. Some probably 
don't like change, and some would like more. They have 
the elderly people and also young persons with families. 
It is not a dying community. 

The Fairview church cares about people. All people. 
One way of helping people is by cutting wood for the 
winter's fuel supply for the elderly, widows, handi- 
capped, or other needy people, within the church or out- 
side. There is plenty of wood to cut. Twenty years ago 
when fuel was cheap they just let this wood go to waste, 
but today most people have a big woodpile. 

Linda Esch is a young mother who did not grow up in 
a Mennonite home. She says, "Most churches say they 
are friendly but these people practice what they preach." 
Linda stayed with her grandparents after her mother 
remarried. She had been baptized as a child but lived a 
rebellious life as a young teenager. Linda says today, 
"God must have kept me somehow." She came back to 
her family when her mother moved into the Fairview 
area. 

The Ira Esch family lived close by and took Linda and 
her brother along to church. Linda rededicated her life 
at the age of seventeen. "I sometimes felt people looking 
at me as something different but I never let it bother 
me," Linda says. Linda's outgoing personality no doubt 
helped her through. Two of her brothers have come into 
the church since then. 

In time Ira Esch's son John dated Linda and later 
married her. They are the parents of two young 
daughters. Ira and his wife moved off the old Menno 
Esch homestead and John and Linda are farming it and 
milking cows. The young family is making a contribu- 
tion to the Fairview church. Fairview is not afraid of 
"new blood." 

Ellsworth Handrich and his wife have a real estate of- 
fice on the main square of Fairview. Ellsworth says, 
"Our outreach to the outsider has improved. We are ac- 
cepted by more people. About 20 percent of our con- 
gregation has no Mennonite background. But I don't look 
back on those earlier days and the leaders as having 
failed. They allowed the Holy Spirit to guide them and 
God used them in their time. Maybe we are losing too 



FEBRUARY 14, 1984 



109 




The Virgil Hershberger family with Fairview Mennonite 
meetinghouse in the background. "I see now that many people 
took responsibility in helping me as a very young pastor: " 



many guidelines for the church today." 

The young associate pastor, Cleo Yoder, came from 
southern Indiana. His musings about Fairview: "I think 
there are solid things about Fairview. Mennonites are 
everywhere in town. We are also working with people 
who aren't Mennonites, although we are not always suc- 
cessful. If the outsiders are aggressive and want to stay, 
they do. But some get scared when they see so many old 
line family groups. We try not to make a big splash in 
our first contact with people. We try to help them where 
they are. We keep working at it and we are gaining." 

"Going from a sixty-five-year-old pastor to a twenty- 
three-year-old, just fresh out of college and seminary 
must have been difficult for the congregation," says 
Virgil Hershberger, as he looks back to the sixteen years 
since he has been pastor. "I see now that many people 
took responsibility in helping me as a very young pastor. 
I now see the ebb and flow of the congregation. Early in 
the seventies there was a renewal in our church. Where 
did it start? Among the young people. It had a charis- 
matic flavor, and that was threatening to some, but in 
the next few months it filtered through to many people. 
The whole church gained by it. Since then periods go by 
and nothing seems to happen. But our lives are like that 
and we are not always on top." 

Then Virgil took us to see Jim Wagner. Jim Wagner 
was an energetic farmer and contractor. He is now in his 
late fifties and just recently celebrated ten years since 
he had his stroke. He has partially recovered, but his 
right side is useless. His speech is slow and precise. We 
found him sitting in an easy chair by an open fire. His 
wife works in a nearby drugstore. Every morning she 
brings in a cart full of wood from the big rack that the 
church people have cut for them. He is a jolly fellow and 
a great talker. 

There is a lot of recording equipment in the room. Jim 
makes and sends out tapes with his chatty talk, special 
music, and choice bits of sermons that he gets by radio. 
They go to friends, far and wide. A lot of them come 
back with messages for Jim. "I have to be careful with 




The John (left) and Ira Esches in front of the Menrto Esch 
homestead. During Menno's leadership the church grew to 
nearly 500 members. 



those tapes that come back," Jim says. "They say a lot of 
nice things and I am apt to get a 'big head.' Then the 
Lord has to get me back down again." How is it possible 
that this paralytic before us would ever get a "big head"? 
What about the rest of us who like a little praise now 
and then? 

Jim talks about his stroke. "A stroke is not necessarily 
a burden. It can be the richest, fullest life when lived for 
Christ. But sometimes it is wearisome, oppressive, and a 
full load and God seems far away. I wonder, where is 
God? But I love this little village of Fairview." He 
continues, "I would rather live here than any other place 
in the world. The people are so good to me." But because 
of his condition Jim cannot attend church services. 

So the Fairview church is trying to be all things to all 
people. They admit they don't always get it done, but 
they are enthusiastic and full of life. ^ 



Free to choice 

In seven days the master planner pleased 
To form a world with nothing gone amiss. 
The earth and sky and heaven's light he breezed 
Through Spirit brooding over the abyss. 
Then Man he breathed to life with God alike 
And gave him power to rule just as he would. 
But one grave rule he gave them not to strike 
The fruit that spoke of evil and of good. 
Eternal time retells of each man's will. 
God made his fruit to show the only way. 
Why his to live and his to make the kill? 
Why free to choice God made the Man that day? 

Because his love demands to set us free — 
Which makes you, you and which makes me be me. 
— Kenton Beachy 



110 



Gospel Herald 



Jake Tilitzky: he tries to be fair 

by Amy Rinner Dueckman 



He has chaired meetings of the Conference of Men- 
nonites in Canada and General Conference Mennonite 
Church, told and illustrated stories and sermons, 
directed choirs, and served as longtime minister. In his 
spare time he likes to play golf and volleyball, assemble 
model airplanes, participate in a men's chorus, and relax 
by reading and listening to classical music. 

He is Jacob Tilitzky, current president of the 65,000- 
member General Conference Mennonite Church and 
pastor of the 400-member Eben-Ezer Mennonite con- 
gregation in Clearbrook, British Columbia. Like many 
Canadian Mennonites today, Tilitzky was born in Russia 
and migrated to Canada as a youngster in the 1920s. 
After eight years in Saskatchewan the family moved to 
British Columbia in 1936, where he has made his home 
ever since. 

Growing up in a Christian home and having a 
minister for a father helped shape Tilitzky's desire to 
enter the ministry. "I came to the faith and to a saving 
knowledge of Jesus Christ at age 21 and became part of 
the West Abbotsford (B.C.) Mennonite Church. There I 
was involved in youth work and in music work as choir 
director. Some people let me know in a kind way that 
perhaps music wasn't my thing and that I should rather 
be in something else, such as the ministry," he smiles. In 
1956 came the young Jake's chance to move into the 
ministry, when he and three others from West Ab- 
botsford church were elected as ministers on a trial 
basis. 

In 1957 he was ordained and in 1963 called to be pastor 
of the Eben-Ezer Church, then an all-German-speaking 
congregation composed largely of persons who had 
recently migrated from Paraguay. He served there for 
14 years until accepting the post as conference minister 
for the Conference of Mennonites in British Columbia, 
where he remained four years. 

In 1982, however, Tilitzky felt a call to return to Eben- 
Ezer Church as leading minister. In the pastoral 
ministry, he explains, "I can work face to face, shoulder 
to shoulder, and heart to heart with people. Being with 
people — in marriage, in death, as children are born and 
families grow — that whole gamut gives perspective on 
life that I have found immensely rewarding." 

The years Tilitzky spent as B.C. Conference minister 
were enriching for him, enabling him to meet and work 
closely with a variety of people and situations. He cited 
being part of the establishment of the Chinese Men- 
nonite Church in Vancouver as one highlight of that 



Amy Rinner Dueckman is a member of the Olivet Mennonite 
Church in Clearbrook, British Columbia. This is a Meetinghouse 
article, second in a series on people who are seen to embody the spirit 
of the Mennonite tradition. 




Jake Tilitzky, Clearbrook, British Columbia: "This is what 
the Lord would have me do. " 



time. Now he finds that his contacts as General Con- 
ference president also expand his awareness and ho- 
rizons. During travel to Africa, Europe, and Latin 
America, he has been impressed by the disparity 
between North American and Third World living stan- 
dards. 

"I've been to the Third World and seen the terrible 
poverty there, but one need only to go to our cities to see 
poverty," he adds. On a recent trip to Denver, for 
example, Tilitzky says he was struck by the poverty he 
saw where Mennonite Voluntary Service workers are 
living. "There are some really hungry people here too," 
he noted. 

Tilitzky's burden for those less fortunate is not empty 
talk; it is reflected in his own way of life, a conscious at- 
tempt to live a simpler life. He and his wife, Erna, have 
lived in the same three-room house throughout their 30- 
year marriage. "We live in a very, very simple home 
without a lot of conveniences that many people have: we 
don't have a TV, we don't have a refrigerator, we don't 
have an indoor toilet. We get along very easily, but then 
there's just the two of us. We could have built a larger 
home but have deliberately chosen not to." 

Tilitzky admits he has difficulty understanding people 
who close their eyes to poverty at home while taking 



FEBRUARY 14, 1984 



111 



expensive vacations to faraway places, or who build 
large, elaborate homes especially after their families are 
grown and gone. "I believe many overdo it," he says. But 
he is also quick to explain that he does not want to judge 
others' choice of lifestyle, saying a simpler lifestyle can 
also be a burden in some ways. "We must be careful not 
to get 'tied' to our little house. I want to be able to relate 
to people of different income levels." 

One frustration for Tilitzky is trying to relate his 
experiences on the conference level to those back home. 
"I see what's happening in the total conference and these 
things feel good. Then I come back to my church and just 
don't feel quite right; I'm at a different place than they 
are, though not saying that they're wrong and I'm 
right." 

These days Jake Tilitzky tries to divide his time fairly 
between responsibilities at the Eben-Ezer Church and 
his role as General Conference leader. Though he is ap- 
proaching retirement age, a glance at his schedule would 
not reveal any decrease in activities. In the last year con- 
ference-related travel took him away from his home 
church on 14 Sundays; in the summer of 1983, duties at 
the Conference of Mennonites in Canada and General 
Conference sessions again kept him on the road. The 
church "has been very kind," he says. 

Tilitzky has now served one three-year term as 
president of the General Conference and was reelected 
last summer for a second term. At the midway point, he 
reflects on what the General Conference Mennonite 
Church means to him, and what he hopes to see develop. 

"I feel my personality is such that I can serve a fairly 
good priestly role in the church," he says. "We are a very 
diversified group; we have the fundamentalists and the 
liberals. Trying to bridge the gap is one of my objectives. 
I feel very excited about work between Mennonite de- 
nominations, the feeling of closeness we had at 
Bethlehem 83." 



Tilitzky does not feel that the General Conference and 
Mennonite Church are or should be moving rapidly to a 
complete merger in the foreseeable future, but does say, 
"We should work together wherever we can, as in our 
mission work. We should work together in terms of hav- 
ing inter-Mennonite mission centers in North America, 
Asia, and Africa. I feel strongly led to global ministries 
and global missions. The days of paternalistic mission 
centers reaching from here to the other side of the world 
are over. Perhaps this will be the role of the Mennonite 
World Conference, which at this point is basically in- 
spirational. Those gatherings could become a Mennonite 
mission base." 

As a leader and spokesman for the General Con- 
ference Mennonite Church, Tilitzky is aware of the diffi- 
culty in trying to be a voice for everyone. Sometimes he 
has sensed that people feel he doesn't necessarily speak 
for them, or conversely, that they feel good about him 
personally but not about the rest of the conference. Of 
attempting to solve such dilemmas he says, "You have 
your own inner convictions; you don't want to be com- 
promising. All in all, I try to be fair. It's sometimes dif- 
ficult but sometimes a lot of fun." 

The demands of two church positions ensure that 
Tilitzky is always busy, whether at home or away. He 
does regret that he doesn't have as much time as he'd 
like to continue his education and enrich himself per- 
sonally. After retirement he hopes to go on preaching 
tours and attend more inspirational meetings. "I'd like 
to go now but I'm away so much already. Once I'm 
finished with the presidency, then I'll do those kinds of 
things. I'll have as much time as I need." 

For now, however, Jake Tilitzky is satisfied that he is 
where God wants him to be, serving his own church and 
the entire conference in his characteristically quiet way. 
"I'm in leadership," he says simply. "This is what the 
Lord would have me do." £3" 



Readers Say (continued from p. 107) 

and not consuming put together in one 
package is "do nothing." As a follower of 
Jesus Christ I can't worship alcohol in 
either camp. One camp of alcohol 
worshipers claims it to have the power 
to enrich the life of a person; the other 
to impoverish. One says it takes a 
person to Utopia; one says it takes you to 
hell. Christ says that it is a beverage 
with no power of life or death, sickness 
or health, heaven or hell. Maybe it's 
time to chop up the altars we have long 
established to this pagan god that is 
nothing more than the residue of barley 
and corn and move in a positive direc- 
tion: seeking our Lord. 

Only by seeking, following, and serv- 
ing Jesus Christ will we find the life 
that our souls thirst for and in finding 
the well of living waters show others the 
way. There are a multitude of things in 
this life that I will never do for many 
reasons but my Lord has called me into 
salvation to do things and make a dif- 



ference in this world to help establish 
his kingdom. 

Linnford Otto, Bunker Hill, Ind. This 
is in response to the letter by Jim 
Derstine (Jan. 24), about ho- 
mosexuality. The Bible speaks strongly 
against the subject in the Old Testa- 
ment and also the New. God destroyed 
the cities of Sodom and Gomorrah be- 
cause of sin. One of the sins practiced 
was homosexuality (Gen. 18:20; 19:4-11). 
Romans 1 also speaks strongly against 
it, in saying that because they thought 
more of themselves than God, God gave 
them over to depraved minds to practice 
what is unnatural. 

The only place a homosexual has in 
the church is to hear the gospel and be- 
come saved. There is no place in the 
church of Jesus Christ for a homosexual 
to have any responsibility or church 
duty! 



If the issue that Paul was speaking 
about is not relevant for today, then 
neither is the death and resurrection of 
Jesus, nor is heaven or hell. All Scrip- 
ture is given by inspiration of God (2 
Tim. 3:16). 

Who are we going to follow? A 
seminary professor or the Bible? Are we 
going to accept homosexuals and make 
them feel comfortable in their sin until 
Jesus comes so they can end up in 
hellfire and burn forever? Would it not 
be much better to preach against their 
sin so they can turn from their wicked 
ways and be saved and spare them from 
the awful doom and damnation that 
would await them? Not only are they 
alone guilty, but also those that accept 
them in their sin (Rom. 1:32). Come on, 
church, let's quit compromising and get 
down to business. Sin is sin and let's 
consider it as such. Jesus is coming for a 
pure church, so let's live pure and holy 
now. 



112 

CHURCH NEWS 



Mennonite Central Committee 

World food situation, budget emphasized 
at annual meeting in British Columbia 



Responding to food emergency situa- 
tions in Africa and renewing a commit- 
ment to work against hunger worldwide 
were actions taken by board members at 
the Mennonite Central Committee an- 
nual meeting held in Richmond, British 
Columbia. 

In a report on the Africa food situa- 
tion, Africa staff said that many factors 
contribute to the current food crisis on 
that continent — military conflicts, 
world recession, political corruption, 
urbanization, increasing population, de- 
pendency on export crops, and weather 
extremes. 

Where there are adequate food sup- 
plies, the poor often do not have access 
to that food, either due to economic 
restraints or because of wars. Many 
countries suffering food shortages, such 
as Chad, Angola, and Mozambique, are 
embroiled in military conflicts that 
absorb economic resources and impede 
access to food. 

The paper endorsed by the board 
states the need to maintain and 
strengthen the current emphasis on 
both food aid and agricultural develop- 
ment and places both programs in the 
context of commitment to peacemaking. 

Specifically the group proposes to ap- 
point a special person in Africa to relate 
to food and peacemaking concerns 
throughout the continent, and to place 
three regional resource people — one in 
the Horn of Africa to give attention to 
refugee and food aid needs, one in 




Robert Kreider (at the microphone), re- 
views the MCC workbook at the annual 
meeting. He is flanked by Elmer Neu- 
feld, chairperson (left), and Reg Toews, 
executive secretary. 



Central Africa to focus on agricultural 
activities, and one in the Sahel to give 
emphasis on environmental concerns. 

Emphasis will be on supporting agri- 
cultural programs of the churches and 
other agencies that are the local 
partners of MCC. 

Board members described this as a 
10- to 20-year commitment to food 
production in Africa. They noted the 
need for more agriculturists to address 
hunger needs in Africa and in other 
continents. 

The largest amount of the board's 
time was spent hearing reports from the 
various overseas departments and re- 
viewing 1984 plans. 

Board members underlined the im- 
portance of transcultural exchange, but 
agreed that staff should carry out a 
general review of both the Visitor Ex- 
change Program which brings young 
people from countries to North 
America, and the Inter-Menno 
Program, through which North 
American young people spend a year in 
Europe. 

The decision to review the programs 
followed observations that some Third 
World visitors have difficulty entering 
and leaving North America. 

Both MCC Canada and MCC U.S. an- 
nual meetings, held just before the MCC 
meeting, passed resolutions on Central 
American concerns. The MCC board 
also passed a resolution, including a 
commitment to pray for the region, to 
serve, and to interpret the needs of the 
region to both constituents and govern- 
ments. 

Items discussed in the overseas 
reporting time included the possibility 
of a large hog repopulation program in 
Haiti, where hogs have died of the swine 
flu; plans to recruit a social worker with 
expertise in treatment of alcohol prob- 
lems for Botswana; investigation of the 
feasibility of forestry programs in India 
and Egypt; and the need for additional 
workers in Eastern European countries. 

The board approved a cash and ma- 
terial aid budget totaling $24 million for 
1984— a $16.5 million cash budget and 
$7.5 million in anticipated material aid 
sent. The cash budget is up from the 
$14.8 million spent in 1983. Constit- 
uency contributions will need to 
increase by just under 7 percent to reach 
that increased cash budget. 



Gospel Herald 




Aerial view of EMC's fire-ravaged ad^ 



Cause of EMC fire still 
under investigation 

Work continues on assessing the extent 
of damage to Eastern Mennonite 
College's administration building in the 
wake of a major fire that struck on Jan. 
17. 

The school has not yet received a 
report from fire investigators on the 
probable cause of the blaze, according to 
EMC&S President Richard C. Det- 
weiler. 

Detweiler said on Jan. 31 that he 
hopes to receive that report "in a week 
to 10 days." He added that "a full report 
from insurance investigators and ar- 
chitect's representatives should be in 
hand by Feb. 10" in order to begin feasi- 
bility studies for the building's future. 

A representative from LeRoy Troyer 
& Associates architectural firm, 
Mishawaka, Ind., spent a week on 
campus to complete an inventory loss in 
cooperation with insurance representa- 
tives. 

Findings and proposals for the next 
step in rebuilding plans will be studied 
in the next regularly scheduled meeting 
of the EMC&S board of trustees, Det- 
weiler stated, adding: "We expect to set 
a direction at that point whether to tie 
into the remaining structure or begin 
making plans for a completely new 
building." 

The president had said earlier that 
whatever course the trustees decide to 
take, "the basic campus center concept 
will be kept, with redesign plans tying 



FEBRUARY 14, 1984 



113 




Ming shows gutted interior. 



into and helping to anchor other campus 
buildings." 

An "EMC rebuilding fund" has been 
established as a channel for individuals 
and groups to respond financially to the 
fire, Detweiler announced. Pastors and 
lay leaders who were on campus for the 
school's annual Ministers Week when 
the fire occurred took a "love offering" 
of $4,000 in cash and pledges at their 
own initiative as a gesture of support. 

Persons attending a pastor's work- 
shop a week later at Associated Men- 
nonite Biblical Seminaries in Elkhart, 
Ind., sent EMC more than $700 as an 
expression of solidarity. 

EMC's 65-year-old administration 
building had been vacated in June 1983 
and work began in August on a $3.1 
million renovation of the four-story 
facility into a campus center. The 
projected completion date was early 
1985. 



Greater unity is the goal 
of theological 
consultation 

Plans are now taking shape for a 
theological consultation sponsored by 
the General Board of the Mennonite 
Church. To be called "Conversations on 
Faith," the consultation will be held at 
Laurelville Mennonite Church Center, 
February 27 to 29. 

The purpose of the meeting, according 
to the planning committee appointed by 



Conversations on Faith 



Following is the program for the 
theological consultation sponsored 
by the General Board of the Men- 
nonite Church. It will be held at the 
Laurelville Mennonite Church 
Center, Feb. 27-29, 1984. 

Mon., Feb. 27, 7:30 p.m. to 9:00 p.m. 

Worship led by John and Naomi 

Lederach 
Message by John Drescher, Calling 

the Church to Fellowship and 

Unity in Christ 

Tues., Feb. 28, 8:30 to 11:30 a.m. 

Conversation 1: Theological In- 
fluences in the Church 
Devotional by John E. Lapp 
Speakers: Ed Stoltzfus, General 
Sketches of Mennonite History— 
The Pluralism of Theological Op- 
tions; J. C. Wenger, The Influences 
of Fundamentalism and 
Modernism on the Mennonite 
Church (MC); Beulah Hostetler, 
The Influence of Pietism on the 
MC 

1:30 to 4:30 p.m. 

Conversation 2: The Wholeness of 

Salvation 
Devotional by Helen Alderfer 
Speakers: Paul Lederach, Tom 

Finger, George R. Brunk II, Elmer 

Jantzi, Don Blosser 



6:30 to 9:30 p.m. 

Con versation 3: The Church 's Peace 

Emphasis 
Devotional by Ruth Brunk Stoltzfus 
Speakers: James R. Hess, Freeman 

Miller, James C. Longacre, Urbane 

Peachey, Janet Reedy 

Wed., Feb. 29, 8:30 to 11:30 a.m. 

Conversation 4: The Use of Biblical 

Criticism 
Devotional by John R. Mumaw 
Speakers: J. Otis Yoder, Dorothy 
Yoder Nyce, Willard Mayer, Paul 
M. Zehr, Willard Swartley 

1:30 to 4:30 p.m. 

Conversation 5: Evangelism and 

Social Action 
Devotional by A. J. Metzler 
Speakers: Calvin Shenk, Don Jacobs, 

Ray Gingerich, Marie Moyer, 

Hubert Brown 

5:30 to 7:00 p.m. 

Worship led by Gerald and Martha 
Smith Good 

Message by Myron Augsburger, Call- 
ing the Church to Its Mission 

Interspersed through these meetings 
will be time for prayer, small-group 
and plenary discussion, and the shar- 
ing of faith stories. 



the General Board, is to provide op- 
portunity for the church to struggle 
with issues and concerns about its faith 
and life in a positive way; to provide a 
setting where members of the church 
with differing viewpoints can fellow- 
ship, worship, and pray together; and to 
bring Mennonites together so that a 
higher level of Christian love, under- 
standing, confidence, and trust can 
grow. 

The goal is that the theological 
consultation will bring about greater 
clarity and unity in faith, resulting 
from examination of Scripture and our 
own theological heritage. 

"I think this meeting is obviously not 
going to be the last meeting of its kind, 
said Ivan Kauffmann, general secretary 
of the General Board. "It will be the be- 
ginning of conversations." Kauffmann 
says that it is his hope that the 
Laurelville consultation will begin to 
clarify the issues and to give the church 
some ideas about what the next steps 



should be in working toward greater 
understanding and unity. 

The topics for discussion are 
theological influences in the church, the 
wholeness of salvation, the church's 
peace emphasis, the use of biblical 
criticism, and evangelism and social ac- 
tion. 

Each topic will receive input from up 
to five different persons. Persons giving 
input were chosen to represent differing 
viewpoints. In addition, there will be 
small-group discussion of the issues. 
Time will also be spent in corporate 
worship and prayer, and in the sharing 
of faith stories. (For more detail, see 
program in box.) 

Some individuals have wondered 
whether ten-minute speeches can do 
justice to the complex issues and dif- 
ferences being aired. A few persons 
have chosen not to accept speaking 
assignments for that reason. 

Kauffmann responded to that 
concern: "We're further ahead at least 



114 



Gospel Herald 




Betty Hochstetler (left), Mennonite Board of Missions worker in Brasilia, Brazil, is caught in 
a sunny mood as she shops. She picked out vegetables in this fiera — weekly street market — 
and later that same evening helped prepare the food for supper at cam p for the Church Di- 
rectory Council of the Brazil Mennonite Church. Betty and her husband, Otis, have lived in 
Brasilia for sixteen years. She processes legal documents for Mennonite and other 
Protestan t groups, assists in editing a conference paper, arid leads a women s Bible study. 



giving it a try rather than doing 
nothing." He indicated that, despite this 
criticism, he is optimistic about the out- 
come of the meeting — "providing people 
come in the right spirit," he added. "I 
hope it can provide a setting where our 
commonalities can come out rather than 
just our differences." 

The General Board is anticipating 
over 200 persons will be in attendance. 
Of the available space one hundred 
berths were reserved for interested 
persons. The rest of the space will be 
taken by conference, board, and agency, 
and committee representatives. 

There is widespread interest in the 
consultation, according to the registra- 
tions received. In fact, space is already 
limited and persons wishing to attend 
should contact the General Board of- 
fices at Lombard, 111., immediately. 

It is expected that individuals will be 
responsible for their own travel, meal, 
and lodging expense. Congregations, 
conferences, and boards are encouraged 
to pay the way of persons attending 
from their groups. 

Ivan Kauffmann asks that congrega- 
tions and members make this consulta- 
tion a matter of prayer in the next 
several weeks.— Richard A. Kauffman 



New EMC&S, MBE 
relationship under 
review 

Impending changes in the governance of 
one of the Mennonite Church's schools 
highlighted a Jan. 5 dinner meeting in 
Harrisonburg, Va. 

The meeting brought the Constituent 
Conferences Committee (CCC) together 
with the executive committee of the 
Eastern Mennonite College and 
Seminary board of trustees and a 
number of EMC&S staff members. 

The CCC, made up of appointed repre- 
sentatives from supporting conferences 
of the Mennonite Church in the east, 
meets annually with the EMC&S board 
of trustees or its executive committee. 

Also present were Albert J. Meyer, 
executive secretary of Mennonite Board 
of Education (MBE); Charles Gautsche, 
MBE president; and Paul M. Zehr of 
Lancaster, Pa., a recent MBE appointee. 

The group reviewed editorial changes 
in the draft of articles and bylaws for 
the MBE-EMC governance design that 
will be acted on by the EMC&S board at 
its February meeting. The proposed 
changes will bring Eastern Mennonite 
College and Seminary into a direct line 
relationship with and accountability to 
MBE. 

Gautsche reported that the MBE 
board of directors is "looking with 
favor" on the possibility of opening an 



eastern office to relate more closely to 
the district conferences of the Eastern 
Seaboard area as well as to EMC&S, 
adding that "it may involve a staff 
person on one-fourth time" for this role. 

Owen Burkholder, CCC chairman, af- 
firmed the EMC trustee and staff repre- 
sentatives for their efforts at seeking to 
meet particular needs being expressed 
in the larger church. "Interest is grow- 
ing in continuing education and 
theological extension courses both on 
and off campus," Burkholder said. 

The group also discussed a possible 
seminar with the CCC and the new, 
smaller board of EMC&S trustees that 
will emerge when the new MBE-EMC 
governance takes effect. 

Trustees chairman Joseph L. Lapp 
suggested such a meeting include the 
Goshen and Hesston College and 
Goshen Biblical Seminary board of 
overseers along with MBE members as 
a way of strengthening relationships 
with the broader educational programs 
of the Mennonite Church. 



"Loaves and fishes" the 
theme of Lancaster 
worship seminar 

Twenty-two persons from five con- 
gregations joined Lancaster Con- 
ference's Worship and Creative 
Expression Commission in a "Loaves 
and Fishes" experiment on Jan. 21 at 
Salunga, Pa. Present were worship 
leaders, pastors, song leaders, Sunday 



school superintendents, and ministerial 
teams who shared ideas and experiences 
of worship in their unique settings. 

The "loaves and fishes" concept was 
based on the hope that the wisdom and 
experiences each group shared would 
multiply and enrich the larger body. 
Throughout the day there were sessions 
of interaction between each group as 
well as with the commission on what 
were the greatest strengths of the 
respective congregations. 

Attention was also given to what is 
unique about corporate worship, what 
kinds of music are being used, the role 
of women in leading in worship, how the 
entire congregation can be involved, 
whether worship is passive or active, 
whether the sermon is the most im- 
portant element of worship, how signifi- 
cant is fellowship, and whether worship 
can happen when persons are not recon- 
ciled to each other within the congrega- 
tion. 

Some of the strengths of these five 
congregations were hospitality; accep- 
tance; times of "eyes lifted heavenward, 
communicating with God"; singing of 
hymns, Scripture songs, and choruses; 
small-group fellowships within the 
larger congregation; intergenerational 
relationships; messages from the Word; 
congregational litanies written by mem- 
bers; singing families; and a sense of ex- 
pectancy that something is going to hap- 
pen. 

Weaknesses were mentioned, too— 
reluctance to confess sin or areas of 
need, lack of spontaneity, insufficient 
planning for "flow" of service, negative 
attitudes toward anything new, and dif- 



FEBRUARY 14, 1984 



115 




Representatives from the East Peters- 
burg and Mountvilk, Pa., congregations 
talk about worship at a Loaves and 
Fishes seminar conducted by the Wor- 
ship and Creative Expression Com- 
mission of the Lancaster Conference. 

ficulties in integrating two or more cul- 
tures. 

Two previous worship seminars 
sponsored by the commission had in- 
cluded guest speakers and suggestions 
of "models" for worship. In this seminar 
the featured speakers were the par- 
ticipants themselves, as the commission 
felt there was a wealth of wisdom 
within the congregations that could be 
shared. As with all new ventures, there 
was the question — would it work? 

The lack of focus bothered some who 
had come expecting more formal input. 
Some felt the experience of sharing with 
other congregations was good, but that 
specific action must grow out of con- 
gregational life. Most participants rated 
the meeting as good or excellent and rec- 
ommended that similar meetings be 
held in the future. 

One person said, "These discussions 



came at just the right time for us. I 
think this will make a big difference in 
our congregational life." 

Participating congregations were 
Hampden (Reading), Slate Hill, Risser, 
East Petersburg, and Mountville. — 
Janet Kreider 



Mennonite Church 
census reveals rapidly 
changing denomination 

Final results of a census of the Men- 
nonite Church taken in 1982 are now be- 
ing released by the Mennonite Board of 
Education. The 1982 Mennonite Census 
documents the increasing diversity now 
found among Mennonites on major 
social characteristics such as race, de- 
nominational background, residence, 
education, occupation, and marital 
status. 

The findings show Mennonites in the 
22 major district conferences of the 
Mennonite Church to be less distinct 
from their non-Mennonite neighbors 
than has been true in the past, although 
they remain significantly more rural 
and are characterized by greater family 
stability. The study aho finds major dif- 
ferences between minority and white 
Mennonites and reveals Hispanics to be 
the largest minority group in the 
church. 

The census was funded by the Scho- 
walter Foundation and sponsored by the 
Mennonite Board of Education in order 
to provide data on numbers of Men- 
nonite school-age children. The study 
was directed by sociologist Michael 
Yoder, professor of sociology, North- 



western College, Orange City, Iowa. 

Results of the census are based on a 
sample of 205 Mennonite congregations 
in the 22 major district conferences. 
Volunteer census takers in these con- 
gregations counted 27,640 members and 
regular attenders, the latter mostly 
unbaptized children. Computer analysis 
indicates that, for the church as a 
whole, there are more than 145,000 
members and regular attenders. 

Comparisons with the 1963 Men- 
nonite Family Census reveal the 
increasing diversity in the church. One 
of every 14 Mennonites is now Hispanic, 
black, Asian, or native American. 

While in 1963, 94 percent of Men- 
nonites were found to be of Mennonite 
origin, in 1982 only 76 percent of the 
adult members were found to have a 
Mennonite Church background. Most of 
those of non-Mennonite origin come 
from various Protestant groups (Meth- 
odist, Baptist, Lutheran, Brethren, 
Presbyterian). Of Mennonite-related 
groups, the Amish have contributed 
more persons (5 percent) to the Men- 
nonite Church than have all other Men- 
nonite groups combined (3 percent). 

From 1963 to 1982 the percentage of 
college graduates more than tripled to 
19 percent, or almost one in five adults. 
Yet the estimated 17,500 college 
graduates are far outnumbered by their 
brothers and sisters with less than a 
high school education— around 30,000. 

In the same period the percentage of 
Mennonite men employed in farming 
was cut in half to 19 percent. Farmers 
are now outnumbered by both 
craftsmen and skilled workers and by 
those with professional and technical 
occupations. 

Almost half of Mennonite women are 
now employed at least part-time. The 
employment of Mennonite women is 
very close to that of American women in 
general, now just over half. Among 
adult members and regular attenders, 
one in 20 Mennonites have experienced 
divorce or separation. 

While these changes make Men- 
nonites less distinct from their North 
American neighbors than they once 
were, Mennonites are still much more 
likely to be rural than urban residents, 
and much less likely to be divorced or 
separated than the U.S. population in 
general. (Owing to the similarity of the 
Canadian and American populations 
and the fact that 90 percent of the Men- 
nonite Church is in the U.S., direct com- 
parisons to Canada are not included.) 
Sixty-five percent of Mennonites are 
still rural residents, and Mennonite men 
are still five times more likely to be 
farmers than other American men. 

Hispanics outnumber blacks by about 
4,000 to 3,600. A surprisingly large 
number of Mennonites are now of Asian 
descent, roughly 2,000, but probably are 



It makes a difference 

which IRA you choose. 

With MMA's Individual Retirement Annuity (IRA), you get 
the same benefits commercial IRAs offer. 

But here's the difference. With the MMA IRA, you know 
where your money goes. Investments are in harmony with 
Mennonite values. A small part of the IRA's gross earnings 
goes to help others in the church. 

The MMA IRA . . . saving and earning for the future . . . 
sharing with the church today. 



For more information, or to 
start your IRA, call toll-free 
800-348-7468; or 
(219)533-9511, collect in 
Indiana. 



Mennonite 
Mutual Aid 



_£_ll 



116 



Gospel Herald 



In some villages in Nepal, women lug 
containers of spring water 100 to 200 feet up 
a steep mountainside to their homes each 
day. In other villages the nearest clean water 
source is from 1+00 to 500 feet downhill so 
residents use contaminated water from a 
nearer source. To remedy this dilemma Men- 
nonite Central Committee worker Randy 
Friesen of Garden City, Kan., spent three 
years in Nepal developing a simple hydraulic 
ram pump so that hilltop villages could have 
drinking water. A hydraulic ram pump is a 
pump in which the momentum of a falling 
column of water is used to raise a portion of 
that water to an even greater height. The 
first installation in a milage of 1+0 houses was 
difficult. "They had a hard time believing 
that the water was going to go uphill ivithout 
a diesel or electric pump, " says Friesen. "In 
the end they were pleasayitly surprised to see 
1,500 gallons of water a day being supplied 
automa tically from this amazing little pump 
iOO feet below their village. "Several more in- 
stallations have since been made. 




much less recognized because they are 
much more scattered and because many 
children or recently settled refugees, 
many of whom have not yet established 
church membership. 

The Southwest Conference and Gulf 
States Fellowship have the highest per- 
centages of minority persons, although 
total numbers of minority Mennonites 
are greater in the larger Lancaster, 
Ohio, Illinois, and Indiana-Michigan 
conferences. Minority Mennonites were 
found to be much younger on the 
average than white Mennonites, with a 
higher percentage of females and larger 
families. They are also more urban and 
much more likely to have been divorced 
or separated. 

Of particular encouragement to Men- 
nonite schools and colleges was the find- 
ing that the decline in numbers of Men- 
nonite children below age 20 is less 
severe than for the U.S. population as a 
whole. This is true despite a marked 
decrease in the size of the average Men- 
nonite family, formerly larger than the 
U.S. average, but now almost even at 
slightly over two children per family. 

The Mennonite population still in- 
cludes a few more children than does 
the U.S. population, because the large 
Mennonite families of the past produced 
relatively more young Mennonites who 
today are parents and potential parents 



than is true for the general population. 

According to the census, 10 percent of 
Mennonite Church members have at- 
tended a Mennonite grade school, 19 
percent a Mennonite high school, and 20 
percent a Mennonite college, Bible in- 
stitute, or seminary. 

Copies of the more extensive final 



report are being sent free of charge to 
volunteer census takers who served the 
project. Others who wish copies may 
order them from the Mennonite Board 
of Education, Box 1142, Elkhart, IN 
46515, for a charge of $1.75 per copy to 
cover duplication and mailing costs.— 
Michael Yoder, Orange City, Iowa 



MENNOSCOPE 



The Mennonite Mutual Aid 
Wellness program will be in- 
troduced in the Lancaster, Pa., 
area Feb. 20-22. Ann Raber, 
MMA Wellness director from 
Goshen, Ind., will speak at four 
locations concerning the basic 
beliefs supporting this program 
and the goals and objectives of 
the program as it relates to con- 
gregations, institutions, business 
groups, and individuals. The 
dates and locations are: Feb. 20, 
Mt. Joy Mennonite Church; Feb. 
21, Lancaster Mennonite High 
School and First Deaf Mennonite 
Church; Feb. 22, Mennonite 
Home. A resource training 
program is also being planned for 
a May 11-13 retreat. For more in- 
formation, call the Lancaster 
MMA office at (717) 394-0769. 

Goshen College is announcing 
39 new achievement scholarships 
in 13 departments for freshmen 
enrolling at Goshen College this 
fall. High school seniors who 
have done well in a particular 
area are being considered for the 
.$500, one-year awards based on 
their leadership, initiative, and 
involvement in that area. These 
criteria will help students whose 
enthusiasm and effort in high 
school programs may not be 
reflected in such measurements 



as class rank, grade point 
average, or SAT scores. Achieve- 
ment scholarships can be added 
to other scholarships or grants 
that students may receive after 
applying for financial aid at 
Goshen. Prospective applicants 
should contact the admissions of- 
fice toll-free at (800) 348-7422 or 
collect at (219) 533-3161 from In- 
diana and Canada for more in- 
formation. 

The Gulf States Mennonite 
Fellowship will be sponsoring its 
third annual benefit sale and auc- 
tion on April 7, 1984, for Pine 
Lake Fellowship Camp. Pine 
Lake, located near Meridian, 
Miss., conducts four weeks of 
summer camp for children from 
a variety of cultural and religious 
backgrounds. The benefit sale 
helps to support Pine Lake. Such 
attractions as baked goods, 
demonstrations of Mennonite 
folklore, and crafts are drawing 
increased interest from the com- 
munity. To support the camp and 
the benefit sale contact: Milford 
and Carolyn Lyndaker, Rt. 9, Box 
493A, Meridian, MI 39301; phone 
(601)483-8767. 

Goshen College will host a two- 
week seminar in international 
development, June 18-29. Co- 
sponsored annually by the Men- 
nonite Central Committee, 
Bethel College, Eastern Men- 
nonite College, and Goshen 
College, the Transcultural 
Seminar is designed for persons 
who anticipate overseas service 
in a field related to agriculture, 



education, health care, nutrition, 
and general development. The 
seminar format will combine lec- 
tures, small-group discussions, 
films, and case studies. The 
seminar may be audited or taken 
for three undergraduate 
semester hours credit. Persons 
interested in registering for or 
receiving more information on 
the seminar should contact Ca- 
therine Mumaw, seminar direc- 
tor, Goshen College, (219) 533- 
3161, ext. 386. 

A library workshop for Vir- 
ginia Mennonite Conference and 
Harrisonburg area churches will 
be held on Mar. 31, from 9:00 a.m. 
to 3:00 p.m. Clara Bernice Miller, 
author of Crying Heart, the 
Tender Herb, Katie, and 7b All 
Generations, will speak about her 
writing. Books useful in celebrat- 
ing the 500th anniversary of 
Martin Luther's birth, 300 years 
of the Mennonite experience in 
North America, and 200 years of 
American Methodism will be on 
display along with ideas for 
promoting these denominational 
highlights. The workshop will be 
held in the EMC library. Call (703) 
434-3110 for more information. 

Arnold and Linda Snyder and 
their four children, from Bluff- 
ton, Ohio, will be leaving for 
Nicaragua on Feb. 10. There they 
will be working for the next ten 
months with the Witness for 
Peace (WFP) project. The pur- 
pose of WFP is to develop a 
'prayerfully, biblically based 
community of United States 



citizens who stand with the 
Nicaraguan people" to resist non- 
violently the U.S. overt or covert 
intervention in Nicaragua. The 
ultimate aim is to help change 
U.S. policy in Central America to 
one that will foster peace, justice, 
and friendship. Arnold will be 
the Managua director of WFP 
during these 10 months, and 
Linda will assist in administra- 
tion, especially in bookkeeping. 
Their children range in age from 
18 months to nine years old. 

A Believers' Church Con- 
ference will convene on the 
Anderson (Ind.) College campus 
June 3-5, 1984. This ecumenical 
gathering, the seventh in a series, 
is composed of representatives 
from evangelical churches which 
practice believer's baptism rather 
than infant baptism. This session 
will give particular attention to 
the recent statement, "Baptism, 
Eucharist and Ministry," which 
currently is being presented by 
the Faith and Order Commission 
of the World Council of Churches 
to the various churches for recep- 
tion. The Anderson conference 
will give specific attention, from 
a believers church perspective, to 
the section on baptism. The Con- 
ference program will be geared to 
pastors and Christian educators 
as well as scholars. Several 
internationally known speakers 
have been invited such as British 
theologian Dr. Geoffrey 
Wainwright, currently at Duke 
University, and former Faith and 
Order staff member, Dr. Michael 



FEBRUARY 14, 1984 



117 



Kinnamon, presently at Chris- 
tian Theological Seminary, In- 
dianapolis. Selected leaders from 
representative believers' church 
communions, including Men- 
nonites, will also make presenta- 
tions and lead discussion groups. 
Previous conferences in this 
series date back to 1967 when 
Southern Baptist Seminary, 
Louisville, Ky., hosted sessions 
dealing with the basic theme, 
'The Concept of the Believers' 
Church." John Howard Yoder is 
convener of the planning commit- 
tee. For more information 
contact Dr. John W. V. Smith, 
Anderson College, Anderson, IN 
46012. 

Lancaster Mennonite High 
School has teaching positions 
available for the 1984-85 school 
year in the following areas: in- 
dustrial arts (one year only), 
business education, learning dis- 
abilities program, and educably 
mentally retarded program. Ap- 
ply to: J. Richard Thomas, Prin- 
cipal, Lancaster Mennonite High 
School, 2176 Lincoln Highway 
East, Lancaster, PA 17602; 
phone: (717) 299-0436. 

Sunshine Children's Home, 
of Maumee, Ohio, a program af- 
filiated with the Mennonite 
Church, is seeking applicants for 
the position of executive director. 
The executive director is to have 
overall responsibility for the 
administration of a residential 
program serving 80 profoundly 
retarded children and group 
homes with 15 to 25 residents in 
the Toledo area. All programs are 
expanding, including develop- 
ment of community services to 
children in their own homes. 
Deadline for receipt of applica- 
tions is Mar. 15. Applications 
must include three letters of 
reference. Minimum requirement 
is a bachelor's degree and 
administrative experience. Send 
all applications to: S C H Search 
Committee, c/o Robert Murray, 
2421 Wildwood, Toledo, OH 
43614. 

Goshen College welcomes ap- 
plicants for a faculty position as 
a resident hall director. Qualifi- 
cations: bachelor's, preferably a 
master's, degree and work 
experience. Send resume and 
three letters of recommendation 
to Norman Kauffmann, Dean of 
Student Development, Goshen 
College, Goshen, IN 46526. 



Pontius 




FREW 
LOOKS A 
BfT DOWN. 



r CAN'T 
WHY. 



A full-time youth minister is 

needed for the Illinois Mennonite 
Conference and Central District 
of the Central Conference (west). 
The position is available on July 
1, 1984. For more information, 
contact Lois M. King, Box 526, 
Fisher, IL 61843; telephone (217) 
897-6598. 

Goodville Mutual Casualty 
Company needs an IBM systems 
38 programmer/analyst. RPG 
programming required. Send 
resume to New Holland, PA 
17557, or call collect (717) 354- 
4921. 

On Jan. 22, sixteen metric 
tons of dry milk from Canada left 
Miami on its way to Haiti, 
reports John Hostetler, director 
of Mennonite Central Committee 
material aid. The milk was part 
of a larger shipment to Haiti that 
also included 20 tons of Kansas 
wheat and 20 tons of Michigan 
beans, donated by the Apostolic 
Christian Church there. MCC is 
still trying to get more milk 
powder to send. This year has 
been difficult for Haitians living 
in the Artibonite Valley because 
of prolonged drought. The food 
aid will be distributed through 
the nutrition program of Hos- 
pital Albert Schweitzer, where 
medical workers prescribe food 
supplements for patients, mostly 
children, who suffer from malnu- 
trition. 

A new Central America study 
packet will be available from 
MCC on Mar. 1. The packet in- 
cludes country-by-country 
sketches, an update on the 
refugee situation, and a report on 
MCC work in the region. A new 
MCC slide set titled "Hear Us: 
Voices from Central America" 
will also be released on Mar. 1. 
The slide set examines the 
Central American situation from 
the perspective of a Guatemalan 
Indian farmer and a Salvadoran 
refugee now living in Honduras. 
For more information on the new 
packet and the slide set write: 
MCC Akron, 21 South 12th St., 
Akron, PA 17501 or MCC 
Canada, 201-1483 Pembina Hwy., 
Winnipeg, MB, R3T 2C8. 

New members by baptism and 
confession of faith: Bethel, Get- 
tysburg, Pa.: Bernadine 
Hoylman, Douglas Rider, and 
Ronald Weigle by baptism and 
Diane Cline, and Rose and Ed 
Kehr by confession of faith. 




I JUST GAVE. RIM THE 
BOOK. THAT WILL RULE 
MIS LIFE NOW THAT HE'S 
JOINED THE 
CHURCH. 




An ordination service for 

John L. Schrock will be held on 
Feb. 26 at Zion Mennonite 
Church, Souderton, Pa. Schrock 
has served as a pastor for the 
Zion congregation during the last 
year. Son of the late Cletus D. 
Schrock and Phoebe Mae of Pet- 
tisville, Ohio, Schrock par- 
ticipated actively in the pro- 
grams at West Clinton and North 
Clinton Mennonite churches of 
Pettisville and Wauseon, Ohio, 
respectively, as he grew up. Prior 
to going to seminary and entering 
the ministry, Schrock taught 
fifth through eighth grade for 11 
years. 



BIRTHS 

Baur, Greg and Kim 
(Vornauf), Harper, Kan., second 
child, first son, Zacharv Claude, 
Jan. 18. 

Beachy, Brad and Bev (Yoder), 
N. Canton, Ohio, first child, 
Megan Elizabeth, Jan. 27. 

Bender, L. Roy and Connie 
(Kreider), Canton, Kan., second 
son, Ryan Scott, Jan. 20. 

Birky, Donald and Debra 
(Brenneman), Foosland, 111., 
third child, first son, Matthew 
Donald, Jan. 16. 

Eby, Kenrick and Carlene 
(Horst), Greencastle, Pa., first 
child, Justin Mark, Jan. 17. 

Eichelberger, Don and Cindy 
(Coon), Mt. Pleasant, Iowa, first 
and second children, Morgan 
Alicia and Travis John, Jan. 11. 

Harnish, Martin and Sandi 
(Bontrager), Willow Street, Pa., 
second child, first son, Daniel 
Martin, Nov. 6. 

Hostetler, Donald L. and Cyn- 
thia (Miller), Wellman, Iowa, 
third child, first son, Dustin 
Joseph, Jan. 17. 

Hostetler, James and Ronda, 
Topeka, Ind., second child, first 
son, Matthew Allen, Jan. 19. 

Lengacher, Reynold and Kim 
(Souder), Harlan, Ind., second 
child, first daughter, Amber 
Diane, Jan. 11. 

Peachey, G. Sheldon and Bar- 
bara (King), Belleville, Pa., 
second child, first son, Joel Ryan, 
Jan. 22. 

Regier, Jerry and Janet 
(Friesen), Evanston, 111., second 
child, first daughter, Emily 



Joel Kauffmann 



YOU 

TIME 
StgLl 
"P 



■k NO, A LIST OF ALL 
THE THINGS HE'S 
NOT ALLOWED "TO 
PO ANV v fAORE«. 




Friesen, Nov. 8. 

Yoder, Nelson and Patricia 
(Shoemaker), Charlottesville, 
Va., first child, Krista Renee, 
Jan. 22. 



MARRIAGES 



Bontrager — Delagrange. — 

Craig Bontrager, Sunrise Chapel, 
Grabill, Ind., and Cristal De- 
lagrange, Central cong., Fort 
Wayne, Ind., by Don Delagrange, 
Joe Schwartz and Jake Schrock, 
Dec. 24. 

Delagrange — Cooper.— Scott 
Delagrange and Sherri Cooper, 
Grabill, Ind., Central cong., by 
Wayne Goldsmith and Don De- 
lagrange, Oct. 22. 

Delagrange — Miller. — Doug 
Delagrange and ViEtta Miller, 
Spencerville, Ind., by Stan Miller, 
father of the bride, and Don De- 
lagrange, Nov. 26. 

Garber — Kenagy. — John 
Garber, Jr., Aurora, Ore., and 
Cheryl Kenagy, Hubbard, Ore., 
both of Zion cong., by Eugene 
Blosser, Nov. 25. 

Herline — Bence. — Michael 
Herline, Manns Choice, Pa., and 
Sharon Bence, Bedford, Pa., both 
of Pleasant View cong., by 
Charles Shetler, Dec. 17. 

Herschberger— Mast.— Brian 
Herschberger, Kalona, Iowa, Ka- 
lona cong., and Sylvia Mast, 
Downey, Calif., Faith cong., by 
Donald G. King, John and Cyn- 
thia Simpson, Jan. 21. 

Martin— Nolt. — Lester Z. 
Martin, Elverson, Pa., Hopewell 
cong., and Janet M. Nolt, Denver, 
Pa., Bowmansville cong., by 
Robert E. Nolt, brother of the 
bride and Ben Brubacher, Jan. 
14. 

Stutzman — Roth. — Dan 

Stutzman, Mt. Pleasant, Iowa, 
and Melanie Roth, Wayland, 
Iowa, both of Sugar Creek cong., 
by Edmund Miller, Dec. 23. 

Ulrey — Kurtz.— Eric Ulrey, 
Akron, Ohio, Cathedral of To- 
morrow, and Phyllis Kurtz, 
Streetsboro, Ohio, Aurora cong., 
bv Lawrence Brunk, Jan. 7. 

Wells— Plank.— Jeffrey L. 
Wells, Lutheran Church, Wood- 
burn, Ind., and Audrey L. Plank, 
Central cong., Fort Wayne, Ind., 
by Don Delagrange, Jan. 7. 



OBITUARIES 



Cressman, Lloyd, son of 

Herbert and Maryann (Alle- 
mang) Cressman, was born in 
Breslau, Ont, May 29, 1915; died 
of a heart attack at Kitchener, 
Ont., Jan. 14, 1984; aged 68 y. In 
1942 he was married to Alice 
Louise Milne, who died on Aug. 
23, 1983. Surviving are 4 
daughters (Martha— Mrs. Wayne 
Hilker, Elizabeth, Ann — Mrs. 
Greg Bronson, and Charlotte- 
Mrs. Dave Dolson), and 2 sisters 
(Mabel and Eunice— Mrs. Roy 
Burkhart). He was a member of 



118 



Gospel Herald 



Breslau Mennonite Church, 
where funeral services were held 
on Jan. 17, in charge of Horace 
Cressman and Erwin Wiens; in- 
terment in Breslau Mennonite 
Cemetery. 

Davenport, Grenoble, daugh- 
ter of Forrest Samuel and Ruth 
(Hewitt) Howard, was born at 
Stuarts Draft, Va., July 11, 1920; 
died of lung cancer at Waynes- 
boro Community Hospital, 
Waynesboro, Va., Jan. 2, 1984; 
aged 63 y. On Apr. 25, 1938, she 
was married to Russell 
Thompson; on May 12, 1974, she 
married Jesse Campbell; and on 
May 2, 1983, she married Felton 
Davenport, who survives. Also 
surviving are 2 sons (Russell Lee 
and Richard Dale), 2 daughters 
(Mrs. Marley Ann Bradfield and 
Mrs. Shelby Jean Taylor), a 
foster daughter (Mrs. Betty 
Ford), 8 grandchildren, 4 foster 
granddaughters, 3 brothers 
(Wade, Stanley, and Ray), and 2 
sisters (Mrs. Dorothy Stone and 
Mrs. Lorraine Vaughan). She was 
a member of Waynesboro Men- 
nonite Church. Funeral services 
were held at the Etter Funeral 
Chapel on Jan. 5, in charge of Roy 

D. Kiser and Stan Shirk; inter- 
ment in the Stuarts Draft Men- 
nonite Church Cemetery. 

Gochnauer, Philip Ryan, son 
of John and Ruth Ann Goch- 
nauer, was born at St. Louis, Mo., 
Jan. 7, 1975; died of cancer at 
Mountville, Pa., Nov. 3, 1983; 
aged 8 y. Surviving are his 
parents, one brother (Bradly), 
paternal grandparents (Mr. and 
Mrs. John B. Gochnauer), ma- 
ternal grandparents (Mr. and 
Mrs. Walter B. Hess), and ma- 
ternal great-grandfather 
(Rueben Horst). 

Groff, J. Clarence, son of 
Christian B. and Emma (Neff) 
Groff, was born in East Lamp- 
eter Twp., Pa., Jan. 3, 1914; died 
unexpectedly at his home in 
Strasburg, Pa., Dec. 11, 1983; 
aged 69 y. He was married to 
Edna V. Groff, who survives. 
Also surviving are one son (Dale 

E. ), 3 daughters (Patricia, 
Elma — Mrs. John W. Hess, and 
Cheryl — Mrs. Gerald Erb), 7 
grandchildren, his stepmother 
(Esther R. Groff), one brother (E. 
Marvin), and 3 sisters (Mary- 
Mrs. Sanford Leaman, Anna — 
Mrs. Marvin Landis, and Edna- 
Mrs. Roy Martin). He was a 
member of Strasburg Mennonite 
Church, where funeral services 
were held on Dec. 14, in charge of 
Charles Good, Wade Groff, and 
Isaac Frederick; interment in the 
church cemetery. 

Jantzi, Martha, daughter of 
Jonas B. and Mattie (Schwartz- 
entruber) Jantzi, was born in 
Tavistock, Ont., Apr. 29, 1908; 
died at her home at New Ham- 
burg, Ont., Jan. 16, 1984; aged 75 
y. Surviving are one brother 
(Jonas) and one sister (Grace- 
Mrs. Clayton Nauman). She was 

Preceded in death by 2 brothers, 
he was a member of First Men- 
nonite Church, Kitchener. 
Funeral services were held at 
Ratz-Bechtel Chapel on Jan. 18, 
in charge of Glenn Brubacher; 
interment in First Mennonite 



Church Cemetery. 

Kauffman, D. Chauncey, son 
of Nicholas and Alice (King) 
Kauffman, was born near West 
Liberty, Ohio, Aug. 15, 1896; died 
at his home in West Liberty, Dec. 
21, 1983; aged 87 y. On June 14, 
1921, he was married to Nellie 
Byler, who survives. Also surviv- 
ing are one foster son (Robert E. 
Byler) and 3 grandchildren. He 
was a member of Oak Grove 
Mennonite Church, where fu- 
neral services were held on Dec. 
26, in charge of David L. Gehman 
and Frank Byler; interment in 
the Oak Grove Cemetery. 

Koss, Michael Paul, son of 
Michael John and Alice (Ber- 
zonski) Koss, was born in Jerome, 
Pa., Feb. 3, 1935; died at Me- 
morial Hospital, Johnstown, Pa., 
Jan. 20, 1984; aged 48 y. He was 
married to Helen Forster, who 
survives. Also surviving are 2 
daughters (Debra— Mrs. Edward 
Pebley and Anna Marie), 2 sons 
(Robert Paul and Michael John), 
4 grandchildren, 3 brothers 
(John, Donald, and Fred), and 3 
sisters (Ann, Betty, and 
Patricia). He was preceded in 
death by one son (William). He 
was a member of First Men- 
nonite Church. Funeral services 
were held at the John Henderson 
Co. Funeral Home on Jan. 23, in 
charge of Phillip King; interment 
in Richland Cemetery. 

Lehman, Wayne C, son of 
George Frank and Jennie V. 
(Longenecker) Lehman, was born 
in Dauphin Co., Pa., Mar. 25, 
1916; died at Elizabethtown, Pa., 
Jan. 12, 1984; aged 67 y. He was 
married to Elizabeth Cannon, 
who died in October 1980. In 
August 1981, he was married to 
Esther N. Miller, who survives. 
Also surviving are 2 daughters 
(Lois— Mrs. Walter R. Schwan- 
ger and Helen— Mrs. Robert J. 
Keener), 3 stepsons (John M., J. 
Marian, and Kenneth M. 
Nissley), 5 grandchildren, 10 
stepgrandchildren, 2 sisters (Mrs. 
Alice Gall and Ruth— Mrs. Clar- 
ence Givens), and 3 brothers 
(Mahlon, Glenn, and Amnion). 
He was a member of Eliza- 
bethtown Mennonite Church, 
where funeral services were held 
on Jan. 16, in charge of Richard 
H. Frank, Walter L. Keener, and 
Glen Goshorn; interment in 
Elizabethtown Mennonite 
Cemetery. 

Mishler, Clem, son of Enos 
and Lovina (Schrock) Mishler, 
was born in Lagrange Co., Ind., 
June 28, 1906; died at his home on 
Jan. 18, 1984; aged 77 y. On Dec. 
24, 1925, he was married to Ida 
Schrock, who survives. Also sur- 
viving are one daughter (Nor- 
ma— Mrs. Harry Burgess), 3 sons 
(Lester, Loyd, and Harold), 16 
grandchildren, 10 great-grand- 
children, and 5 sisters (Nina 
Baer, Marie Schrock, Ruth— Mrs. 
Frank Ropp, Esther Nelson, and 
Beulah— Mrs. Golan Yoder). He 
was preceded in death by 3 
sisters and one brother. He was a 
member of Shore Mennonite 
Church, where funeral services 
were held on Jan. 21, in charge of 
Orville G. Miller and O. H. 
Hooley; interment in Shore 



Cemetery. 

Roes, Barbara, daughter of 
Jacob L. and Mary (Schwart- 
zentruber) Wagler, was born in 
Wellesley, Ont., Jan. 29, 1898; 
died at Baden, Ont., Dec. 31, 
1983; aged 85 y. On Feb. 1, 1923, 
she was married to John Roes, 
who died in 1940. Surviving are 
one son (Lloyd), 2 daughters 
(Florence and Mary— Mrs. Roy 
Zehr), and 2 brothers (Noah and 
Jacob Wagler). She was preceded 
in death by one daughter, one 

frandson, and one sister (Mary), 
he was a member of Riverdale 
Mennonite Church,, where 
funeral services were held on 
Jan. 2, in charge of Glenn Zehr, 
Elmer Schwartzentruber, and 
Melvin Roes; interment in Ma- 
pleview Mennonite Cemetery. 

Sommer, Alma, daughter of 
Jacob and Anna (Moser) Som- 
mer, was born at Kidron, Ohio, 
Aug. 22, 1902; died at Aultman 
Hospital, Canton, Ohio, Jan. 22, 
1984; aged 81 y. Surviving are 3 
sisters (Ellen — Mrs. Allen Bixler, 
Rose, and Esther — Mrs. Delvin 
Gerber). She was preceded in 
death by 3 sisters and 2 brothers. 
She was a charter member of 
Kidron Mennonite church, where 
memorial services were held on 
Jan. 25, in charge of Bill Det- 
weiler and Lowell Gerber; inter- 
ment in the Kidron Mennonite 
Church Cemetery. 

Stutzman, Mary Ann, daugh- 
ter of Joni A. and Susanna 
(Miller) Yoder, was born in 
Thomas, Okla., Oct. 25, 1907; died 
at Salem, Ore., Jan. 15, 1984; 
aged 76 y. On Jan. 29, 1925, she 
was married to Levi N. Stutz- 
man, who survives. Also surviv- 
ing are 6 daughters (Nora Bru- 
baker, Lorene Smith, Thelma 
Blackstone, Sue Swartzendruber, 
Mary Herman, and Dottie 
Stutzman), 4 sons (Nelson, 
Freeman, Clamens, and Leon), 48 
grandchildren, 34 great-grand- 
children, 5 sisters (Lizzie Chupp, 
Barbara Ann Thomas, Susan 
Yoder, Delila Yoder, and Fannie 
Stutzman), and 2 brothers (Alva 
and Amos Yoder). She was pre- 
ceded in death by one daughter 
(Fannie Troyer) and 4 sons (Ira, 
Amos, David, and Floyd). She 
was a member of Salem Men- 
nonite Church, where funeral 
services were held on Jan. 19, in 
charge of Max Yoder and Jerry 
Stutzman; interment in Men- 
nonite Cemetery, Willamina, 
Ore. 

Witmer, Nathan Paul, son of 

Raymond and Mary (Diller) 
Witmer, was born on Mar. 19, 
1929; died of a heart attack at his 
home on Jan. 21, 1984; aged 54 y. 
On Nov. 26, 1947, he was married 
to Catherine Smith, who sur- 
vives. Also surviving are one son 
(Dennis Witmer), one daughter 
(Cindy Gaylor), 2 grandchildren, 
his mother, 4 brothers (Kenneth, 
Richard, Clarence, and Ray- 
mond), and 3 sisters (Dortha 
Parmer, Retha Keener, and Mil- 
dred Landis). He was a member 
of Cedar Grove Mennonite 
Church, where funeral services 
were held on Jan. 24, in charge of 
Nelson L. Martin; interment in 
Cedar Lawn Memorial Gardens. 



Yoder, Samuel James, son of 

Joseph Z. and Nancy (Stoltzfus) 
Yoder, was born at Belleville, 
Pa., Jan. 13, 1900; died at 
Lewistown (Pa.) Hospital on Jan. 
7, 1984; aged 83 y. He was the last 
of his immediate family, having 
been preceded in death by one 
brother (Frank E. Yoder), 10 
half-sisters, and 2 half-brothers. 
He was a member of Maple Grove 
Mennonite Church, where fu- 
neral services were held on Jan. 
10, in charge of Leroy Umble; 
interment in St. John's Lutheran 
Cemetery. 

Zeager, Nelson L., son of 
Lehman and Parthene (Steel) 
Zeager, was born in West Don- 
egal Twp., Pa., Dec. 17, 1923; died 
of accidental asphyxiation at his 
home at Elizabethtown, Pa., Jan. 
14, 1984; aged 60 y. On June 28, 
1947, he was married to Hilda M. 
Frey, who survives. Also surviv- 
ing are one daughter (Carol- 
Mrs. Marlin Fahnestock), 2 sons 
(Harold N. and Wayne), 10 
grandchildren, 2 sisters (Reba— 
Mrs. Donald Stonesifer and 
Grace— Mrs. Raymond Harman), 
and 4 brothers (Carl B., Glenn S., 
L. Walter, and S. Donald). He 
was a member of Bossier Men- 
nonite Church, where funeral 
services were held on Jan. 18, in 
charge of Harlan Hoover, Fred 
Garber, Simon Kraybill, and 
Russell Baer; interment in 
Bossier Cemetery. 

Zehr, Roy William, son of 
Nelson and Barbara (Roth) Zehr, 
was born in Kitchener, Ont., Aug. 
7, 1962; died as a result of a snow- 
mobile accident at Wellesley, 
Ont., Dec. 26, 1983; aged 21 y. 
Surviving are his parents, one 
brother (Wayne), one sister 
(Doris), and his paternal grand- 
mother (Druscilla Zehr). He was 
a member of St. Agatha Menno- 
nite Church, where funeral ser- 
vices were held on Dec. 29, in 
charge of Nelson Martin and 
Laverne Schwartzentruber; 
interment in St. Agatha Men- 
nonite Cemetery. 



CALENDAR 



Buffalo area Keystone Bible Institute, Buf- 
falo Mennonite Church. Feb. 13-17 

Weaver land /New Holland/Bowmansville 
area Keystone Bible Institute, Weaver- 
land Mennonite Church, February 19-23 

Lancaster East Keystone Bible Institute, 
Mellinger Mennonite Church, Feb. 19-23 

Willow Hill area Keystone Bible Institute, 
Shady Pine Mennonite Church, Feb. 19-23 

Mennonite Board of Missions Board of Di- 
rectors. Elkhart, Ind., Feb. 23-25 

MCC Central States Annual Meeting, Men- 
nonite Brethren Church, Fairview, Okla., 
Feb. 25 

Council on Faith, Life, and Strategy, 

Laurelville, Pa., Feb. 2ti-29 
Conversations on Faith, Laurelville, Pa., 

Feb. 27-29 



CREDITS 

Cover bv Berne Greene; p. 108 by Sanford 
and Orpna Hash; p. 1 10 by Ron Blaum; p. 112 
by Charmavne Denlinger Brubaker: pp. 112- 
113 by Michael Keilly; p. 114 by Dale 
Schumm; p. 115 by Leon Stauffer; p. 116 by 
Randy Friosen. 



FEBRUARY 14, 1984 



119 



ITEMS AND COMMENTS 



U.S. clears Church World Service aid 
to Vietnam 

The United States Treasury Depart- 
ment has granted Church World Service 
a license to ship nearly one-quarter 
million dollars of medical supplies and 
other equipment to Vietnam. 

Since 1975, CWS has sent about $4 
million in aid to Vietnam. About half of 
that was included in a 1978 shipment of 
10,000 tons of wheat to the country that 
was recovering from the effects of 
protracted war. According to Paul Mc- 
Cleary, executive director of CWS, the 
projects are part of the normal emer- 
gency relief given by the agency, and "a 
way of reconciliation between former 
enemies." 



Scottish churches plan global peace 
gathering at Easter 

The Edinburgh Christian Council and 
the Scottish Churches' Council are invit- 
ing Christians from all over the world to 
visit Edinburgh at Easter, 1984, for a 
"Gathering for Peace." The aim is to en- 
courage Christians to reflect together on 
the great issues of today, to accept the 
integrity of those who hold different 
opinions, and to enlarge their own 
opinions through creative discussion 
and meditation. The majority of those 
taking part are expected to come from 
the Scottish churches, but organizers 
hope also to attract Christians from 
Europe, America, and the Third World. 

The gathering begins on Wednesday, 
April 18, with a welcoming rally. Events 
include a silent walk of witness in 
central Edinburgh. There will be a dawn 
celebration of Holy Communion on 
Easter morning. 

Statistics on abortion, divorce, and 
birth in Canada 

Statistics Canada reports that there 
were 66,319 "therapeutic" abortions 
performed in Canadian hospitals in 
1982. In addition, some were done in 
Quebec clinics and some Canadian 
women went to clinics in the U.S. With 
these qualifications, it is an increase of 
only 1,192 from the 1981 figure. On a na- 
tional average there were 18 abortions 
for 100 live births, although in Toronto 
abortions exceed live births. The ma- 
jority were done for single women, 
under 24 years of age. 

Regarding divorce, there were 70,436 
in Canada in 1982. Ten years earlier, in 
1972, there were only 32,389. In the past 
five years the number of divorced people 
has increased at a rate of 65 percent, to 
500,000, while the population as a whole 
has increased by only 10 percent. One 
reason for the slow increase in popula- 



tion is the low birthrate. At 15.1 per 
1000 people in 1982, it is the lowest on 
record. In 1959 it was 27.4 births per 
1000 people. 

Prayer for emperor bothers Japanese 
Anglicans 

How to pray for the emperor has be- 
come a concern in the Anglican Church 
of Japan, according to a report from the 
Christian Council of Asia. The prayer 
book of the Nippon Seikokai, the An- 
glican Church of Japan, carries the 
phrase "we pray for the emperor" in line 
with customary Anglican tradition of 
praying for the head of state. 

But in 1983 a symposium on the 
phrase was held to discuss the appro- 
priateness of prayer for the emperor, 
once considered a god by Shintoists. 
Another aspect of the discussion was 
the debate over the Yasukuni Shinto 
shrine, which some feel contributes to 
the growth of a nationalistic religious 
feeling. According to the Christian 
Council of Asia newsletter, published in 
Singapore, the church is considering a 
more intensive study of the issue, along 
with an examination of the "structure of 
control in Japanese society." 



Dramatic member loss reported for 
Britain's Free Churches 

Britain's Free Churches have suffered 
a dramatic membership decline over the 
past 30 years, according to the annual 
report of the Free Church Federal 
Council. The number of children and 
young people belonging to member 
churches of the council has fallen from 
1.58 million to 573,000 while adult mem- 
bership has declined by more than 
600,000 to 1.05 million. The number of 
ministers has changed little over the 
same period, falling from 10,682 to 
10,410. 

Three women open school of theology 
for women 

A new school of theology run by 
women for women has opened in Min- 
neapolis. It was started by three Twin 
Cities' women who believe that religious 
education is dominated too much by 
men. The Sojourner Truth School of 
Women and Religion had 28 students 
for its first series of classes last fall at 
the Sabathani Community Center. In 
February, eight new courses will be 
given on topics ranging from an an- 
thology of female theological scholar- 
ship to women's rights in the workplace. 
Sojourner Truth, a nondenominational 
school, is trying to offer a less tradi- 
tional academic approach to religious 
study. It does not require a college 
degree and is inexpensive — from $15 to 
$50 a course. 



American Baptists told they put too 
much stress on pluralism 

The president of American Baptist 
Churches has warned fellow church 
members against overvaluing religious 
pluralism. "Most American Baptists 
think our primary identity is plu- 
ralism," Robert C. Campbell told the 
General Board of the 1.6-million-mem- 
ber denomination. "That's a lousy 
identity." The denomination's news ser- 
vice reported that Dr. Campbell warned 
the semiannual board meeting in 
Philadelphia that letting pluralism be- 
come an ideology was "dangerous, be- 
cause it is a way of excluding others." 
He expressed concern that it involves 
emphasizing differences rather than 
what Baptists have in common. 

The general secretary also warned 
against too much individualism in 
Baptist life. "Our authority is God— not 
our individual experience," he said. 



Vatican efforts for peace expected to 
pick up 

The Vatican is expected to take more 
concrete steps to work for world peace 
in 1984, Vatican officials say. Such steps 
include an anticipated visit by Vatican 
Secretary of State Agostino Casaroli to 
the Soviet Union for meetings with So- 
viet leaders, and increased activity by 
papal nuncios around the world to stress 
Vatican stands on peace issues with in- 
dividual governments. 

Vatican sources point to the dramatic 
meeting December 27 between Pope 
John Paul and Mehmet Ali Agca, the 
Turk who tried to kill him in May 1981, 
as an example of the pope's commitment 
to reconciliation. The 21-minute en- 
counter is cited as an example of "the 
perfect blend of symbolism and direct 
action." Setting the tone for 1984, in his 
homily during a New Year's Day mass 
at the Vatican, the pope stressed the 
ominous outlook for the upcoming year. 



American Motors given 
"pornography award" 

The National Federation for Decency 
has named American Motors, maker of 
AMC, Jeep, and Renault automobiles, 
the Pornographer of the Month for 
January. The award is given to com- 
panies who help support porno 
magazines with advertising dollars. 
Donald E. Wildmon, a United Methodist 
minister who is executive director of the 
NFD, said that American Motors is the 
only American automobile maker which 
advertises in pornographic magazines 
such as Playboy, Penthouse, or Hustler. 
"American Motors finds incest, illegal 
drug use, the sexual exploitation of 
women, and mockery of Christ and 
Christians worthy of corporate sup- 
port," Wildmon said. 



EDITORIAL 



NEWSPAPER 



Ni^ON I TF BIBLICAL SFMINARY 
*00i Hi N M A M A VP 
("LKHART IN & b S J 7 



The witness of churches that stand together 



I didn't pay much attention to the news story of the 
fundamentalist preacher in Nebraska who was in trou- 
ble with the state over the certification of teachers in his 
school. But then Iheard that MCC U.S. along with the 
National Committee for Amish Freedom had come out 
in support of him. As reported in the Gospel Herald on 
January 31, these two have "filed a friend of the court 
brief" asking the court to hear the case of the Bible 
Baptist Church and the state of Nebraska. Now this is a 
technical legal matter which I do not fully understand, 
but I do comprehend that it has the force of supporting 
the Bible Baptist Church in an area of common concern. 
This is the question of freedom to practice our faith 
without meddling by the government. Although Men- 
nonites would certainly not agree completely with the 
Bible Baptist Church, we have this much in common and 
I find it somehow encouraging. 

For it has been noted that a price we have paid in 
North America for religious freedom is a fragmented 
witness. In the U.S., particularly, as discussed in "Reli- 
gion and the American Dream" by James Juhnke in 
Mennonite Life, December 1983, the relation between 
church and government has developed into a standoff, 
with the churches becoming quite well domesticated. 
Juhnke quotes a church historian, Sidney E. Mead, who 
says that "in the United States the contest between 
what is commonly called church and state is actually 
between the one coherent, institutionalized civil au- 
thority, and about three hundred collectively incoherent 
religious institutions whose claims tend to cancel each 
other out." 

"This peculiar religious complex," observes Juhnke, 
"offers great opportunities for genuine and prophetic 
transcendence as well as for deplorable idolatry and 
self-delusion." He also comments on how we got this 
way: the Pennsylvania colonial religious model of re- 
ligious diversity prevailed over the New England model 
where the Puritans sought to build a commonwealth of 
faith. 

So in North America we are free to worship and we 
are free to speak, but our influence is blunted because 
we disagree on many issues. In Acts 1:8, Luke reports 
the commission of Jesus to the disciple group: "You shall 
be my witnesses." And so they began. They found before 
long that the task would not be easy. In fact the 
experience of early Christian witnesses is symbolized by 
the fact that the Greek word for witness lives on in the 
English word martyr — and we all know what that means. 

Today witnessing is generally considered to be some- 
thing less dramatic than this. One reason, of course, is 



that some heavy battles have been won in the past. The 
Pennsylvania model means toleration of religious 
diversity and this has removed considerable pressure 
between the churches and the powers that be. In addi- 
tion, as noted above, the witness of the churches is 
muted by their diversity of voices. Christians disagree 
on so many issues that the principalities and powers can 
safely ignore us. If we Christians would get our acts to- 
gether, we could have a greater impact. 

If Christians by the millions could agree to abstain 
from harmful drugs such as alcohol and tobacco as a 
Christian witness, the pushers who produce and dis- 
tribute them could be shown up for the greedy op- 
portunists they are. If Christians by the millions could 
agree to refrain from abortions as a witness to the grace 
of God and their reverence for life, it would make one 
less moral issue turned political football for the 
politicians to kick around. If Christians by the millions 
could agree that in the name of Christ they will not par- 
ticipate in warfare, it would put the fear of God into 
Washington like nothing that happened there since 1812. 
Because the Christian witness on these issues is divided, 
there has been little need to listen to us. 

But some of this is changing. Most of us have heard 
about the pastoral letter written by the U.S. Catholic 
bishops entitled "The Challenge of Peace." I have not 
seen the letter and I doubt if it is written in the precise 
terms with which Mennonites would define the issues of 
war and peace. 

Nevertheless it has had an impact as illustrated in an 
article by Chester E. Finn, Jr., a professor of education, 
which appeared in the December 27, 1983, issue of The 
Wall Street Journal. Finn is alarmed by the bishops' let- 
ter which he believes came "perilously close to an en- 
dorsement of 'peace at any price.' " He is even more 
concerned about its potential impact in Catholic schools. 

He observes that Catholic schools have in the main 
been good American schools, for "aside from a few awk- 
ward issues having to do with procreation, to date there 
has been no clash between Catholic religious teachings 
and bedrock American social, political, and cultural 
values." But he observes that the bishops' letter is now 
expected to influence the schools and notes that peace is 
to be discussed by the National Catholic Educational As- 
sociation. "Peacemaking," the bishops say, "is not an op- 
tional commitment but a requirement of our faith." I 
must confess that what alarms Chester E. Finn, Jr., is 
good news to me. If the Catholic Church, which is large 
enough to make a difference, begins to take a stand for 
peace we can take courage.— Daniel Hertzler 



February 21, 1984 




Get yourselves new wineskins 



by Peter J. Dyck 



"Neither is new wine put into old wineskins; if it is, 
the skins burst, and the wine is spilled, and the skins are 
destroyed; but new wine is put into fresh wineskins, and 
so both are preserved" (Mt. 9:17). 

I must confess that I know nothing about wine. I 
couldn't tell the difference between new wine and old 
wine. Except for one isolated experience, I have 
abstained from alcoholic beverages all my life. As a 
teenager I was enticed at a fair to have some beer. It was 
awful. My friend said it had too much salt in it. On the 
way home I asked him why beer had to be salted 
anyway. "To make you thirsty for more," he said. I have 



a hunch he knew about as much about beer as I did. 

But even if I know nothing about beer and wine, I 
think I do know what Jesus was talking about in Mat- 
thew 9:17. Jesus was using picture language; he was 
talking in parables. What the people heard him say was 
something like this. 

Look, you all know two things about wine and 
wineskins: (1) New wine ferments and in the process of 
fermentation it produces gas. The gas produces pres- 
sure. So you want to make sure you have a strong 
container, a wineskin that can withstand the pressure. 
(2) You also know that wineskins get hard and inflexible 



122 



Gospel Herald 



with age. Now if you were to put new wine into old 
wineskins you know what would happen: the pressure of 
the fermenting wine would break the old skins and the 
wine would run out and be lost. New wine has to be put 
into new wineskins, because they are elastic and will 
expand with the pressure. 

That much the listeners in Jesus' day certainly under- 
stood. Whether they fully understood the application is 
another question. (I have known adults who understand 
Winnie the Pooh only on one level, the child's level.) The 
Jews were determined to cling to the old. The law was 
for them the last word from God. To add or take away a 
word from the law was not only foolish; it was a mortal 
sin. 

Now this attitude has not died out with Jews of long 
ago. There are Christians today who believe the old is al- 
ways better than the new. Some Mennonites believe 
that. Indeed, there is much that we can learn from the 
past. Much that is old is good, but the Spirit of God is 
leading us on to new insights, new discoveries, new 
experiences. That is why it seems entirely appropriate to 
ask whether our old wineskins — our old structures, our 
old ways of looking at things, our old ways of thinking — 
are still adequate for the new that will be coming at us 
in 1984. 

In other words, are we mentally and spiritually elastic 
enough to accept new thoughts, new ways of thinking 
and doing things, new structures? It is a fact of life that 
some people always resist the new, they always object to 
change. People objected to the coming of the railroad, 
the automobile, the radio, and the television. 

You remember, perhaps, that when Copernicus an- 
nounced his discovery that the earth rotated daily on its 
axis and that it rotated once a year around the sun, there 
was such stiff opposition, especially by the church 
leaders, that he had to withdraw his new insight. 

When Jonas Ranway invented the umbrella people on 
the streets of London didn't merely laugh at him and 
shout obscenities, they pelted him with stones. That's 
really funny until you remember that when a few coura- 
geous Mennonites in North America were bold enough to 
introduce the Sunday school into their churches many 
people protested and one minister wrote a pamphlet 
against the Sunday school movement giving it the title: 
"35 Biblical Reasons Why the Sunday School Is of the 
Devil." (For a long time I thought the title was "Five 
Reasons. ..." Then I checked it at the Goshen archives. 
It says not 5 but 35, and not just "reasons" but "biblical 
reasons.") 

The institutional church: an old winebag. So you 

see we are not dealing with an academic question when 
we ask whether your mind-set, your attitude, your spiri- 
tuality, in short your old wineskins, are elastic enough 
to look at and perhaps accept new thoughts, new at- 
titudes, new ways of doing things, and perhaps also new 
structures. And one more thing, don't overlook the fact, 
and I believe it is a fact that can be documented, that 
historically the church has with few exceptions been one 
of the most rigid and conservative institutions of the 
human family. The institutional church is an old wine- 



Peter J. Dyck is interim pastor of the Kingview Mennonite Church, 
Scottdale, Pa. This article is from a New Year s sermon. 



bag. If you doubt that you haven't seen the Santa Claus 
church leaders in the Orthodox Church, and know 
nothing about the Roman Catholic Church, and you 
haven't been to Mexico to see our own 15,000 Mennonites 
there. 

I wouldn't be allowed to preach in a Mennonite church 
in Mexico because I wear the wrong kind of shoes. Mine 
are cut low, but the Bible clearly teaches, they say, that 
a minister must wear boots, high-shafted boots. In 
Ephesians 6:15 it says we are to be "booted" (gestiefelt) 
on our feet, to carry the gospel of peace to the world. 
(The RSV says, "having shod your feet with the equip- 
ment of the gospel of peace.") 

It's a lot more serious than that. Boots or regulation 
dress or neckties are outside/external matters. The 
serious and sad part comes when you realize how much 
regulations reflect an inner and spiritual attitude, when 
you realize that they simply will not allow new wine to 
be poured into their old wineskins. And they resist get- 
ting new wineskins. The old wineskins, they say, were 
good enough back in Holland in the 16th century, they 
were good enough in Prussia for several hundred years, 
they were good enough in Russia, good enough in 
Canada, and they are good enough in Mexico. Every time 
change came at them they resisted it. When the Ca- 
nadian government made it mandatory for all schools in 
Canada to use the English language, these "Old Colony" 
Mennonites would have none of that. Instead of getting 
new wineskins, they got railroad tickets and left for 
Mexico and Paraguay. In the course of the four cen- 
turies, these wineskins have lost the last bit of elasticity. 
Those skins are as tough and tight today as a drum. 

A Mexican artist drew a mural on a wall of a hotel in 
Cuauhtemoc depicting the Mennonites. He shows a 
group of men and women working in a field shoveling 
earth into sacks. As the earth is lifted up it changes, and 
just as it drops into the sack the change is complete— the 
earth has become nuggets of gold. The meaning is clear: 
as farmers the Mennonites are able to turn their labor 
and the soil into a profitable business. 

But in addition to this materialistic interpretation of 
the Mennonites he has another, a much more shocking 
one. One man in the foreground of the picture bends 
over as he works in such a way that the person looking 
at the picture can see the top of his head. It is hollow. 
There is nothing there but a hole. The artist wants to say 
that where thought and reason, where intelligence and 
feeling should be, there the Mennonites have nothing. It 



GOSPEL HERALD Volume 77 Number 8 

Editor: Daniel Hertzler News Editor: Richard A. Kaufftnan 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905) and Herald of Truth (1864). The Gospel Herald is a 
religious periodical published weekly for the Mennonite Church by the Men- 
nonite Publishing House, 616 Walnut Avenue, Scottdale, Pa. Subscription 
price (in U.S. dollars): $18.95 per year, three years for $52.00. For Every 
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Send all material for publication to Gospel Herald, Scottdale, Pa. 
15683. Second-class postage paid at Scottdale, Pa. 15683. Litho- 
graphed in United States. Copyright * 1984 by Mennonite Publishing House. 
Canadian subscriptions: Second-class postage paid at Kitchener, Ont. Regis- 
tration No. 9460. 



FEBRUARY 21, 1984 



123 



is his way of saying that these people haven't had a new 
thought in their head or performed a new act in their 
lifetime. The old wineskins couldn't take it. Stay away 
from us with anything new. The old is better. We don't 
want any new wine. 

There is no end to similarly sad conditions that could 
be recited to show that people have clung to the old and 
resisted the new, the breaking in of the Spirit of God. It 
is an old law of nature that that which does not grow, 
which does not renew itself, dies. 

Another law of nature is that empty places, like 
empty heads and hearts, don't stay empty long; they get 
filled with something. Nature abhors a vacuum, they 
say. That is why Paul wrote to the Ephesians (5:18) 
"Don't fill up with wine but be full of the Holy Spirit." 
(Don't let this confuse you, Paul is speaking here of wine 
as a liquid, a beverage. When Jesus was talking about 
the new wine he meant the Holy Spirit, of course. So it 
makes sense, you either fill up on one or the other). 

Many are the examples of people having tasted new 
wine, i.e., felt the moving of the Spirit of God. Sixteenth- 
century Europe was spiritually dead and fossilized. 
Then people heard Luther and Zwingli preach. For the 



God gives the new wine, but 

not the new wineskins. These are 

our responsibility. 



first time in their lives they heard the Bible. Some read 
it themselves. Even Menno Simons, a Roman Catholic 
priest in Holland, got curious and for the first time 
opened the Bible. Actually he was interested in only two 
things: (1) Did the Bible say that if an unbaptized child 
died, it went to hell, but if baptized it went to heaven? (2) 
And did it say that the communion wine and bread 
actually changed into the body of Christ when you 
swallowed it. 

Today you and I and about 600,000 more people are 
known as Mennonites, after Menno Simons. Why? Be- 
cause he tasted new wine and got hooked. He couldn't 
stop reading the Bible. There was no thought of him go- 
ing back to the old dry wineskins of the Latin liturgy 
once the Spirit of God had gotten hold of him. We are 
glad for that. We call it our precious spiritual heritage. 
And that it is. But are you quite sure that wineskins 
over 400 years old are good enough for the new wine of 
the 20th century? 

Missions and relief. At a time when there was no or- 
ganized mission work by North American Mennonites, 
one Daniel Hege, an itinerant preacher of the then 
newly organized General Conference went about in 1861 
saying: "If we Mennonites are not to increase our guilt 
by longer neglecting the duty of missions as commanded 
by our Lord ... we must make missions the work of the 
Lord by our people. If we would undertake our mission 
duty, we first need Christian educational institutions." 
As a result we built our first Mennonite college, Bethel, 
in Kansas. Young people went there and tasted the new 
wine. It was so good that before long we had a second, 



then a third, and a fourth Mennonite college. Today we 
have 10, plus three seminaries and a string of Bible 
schools. 

Daniel Hege had said we need Christian education in- 
stitutions before we could be effective in mission out- 
reach. We got the schools and then we reached out in 
mission. The first missionaries sailed to India just 
before the turn of this century. They tasted new wine 
and before long none of our grandparents could imagine 
how the church could live without missions. Missions 
was a cause big enough to pray for, to give to, and to live 
for. Over the years they all tasted the new wine, and our 
churches have never been the same. 

And then famine struck Russia. For the first time in 
400 years our churches wanted to send food on a large 
scale to hungry people in a distant land. But they could 
not. Why not? The old wineskins couldn't carry the new 
agenda. And you know the rest of the exciting story. A 
new undertaking called for new wineskins. So Men- 
nonite Central Committee was born in 1920. Today 950 
trained and dedicated volunteers are serving in 50 coun- 
tries in agriculture, education, medical programs, ref- 
ugee assistance, and much more. Making that possible 
are the thousands back home who along with the 
volunteers have tasted new wine and won't stop. 

There are some around today who think the new wine 
that we tasted at Bethlehem 83 can be contained in the 
same old stiff wineskins of the Mennonite Church and 
the General Conference Mennonite Church. It cannot. 
Unless we get new wineskins the ferment that is going 
on right now will either stop or break the old skins. 

The insight Jesus had about old wineskins not being 
adequate for new wine applies as much today as it did in 
his time long ago. When the Spirit of God moves in a 
person or community the old ways and structures must 
give place to new ones. 

Our text is not simply talking about change, about dis- 
carding everything old and eagerly accepting everything 
new that comes along. That is not its meaning. Much 
that is old should be retained, and much that is new isn't 
worth a hoot. It is a sign of spiritual maturity to be able 
to tell the difference between the spirit of the world and 
the Spirit of God. Only when the Spirit of God (the new 
wine) breaks into our lives is it necessary to get new 
wineskins. 

One of those cooperative arrangements. God gives 
the new wine, he never gives the new wineskins. Had 
you ever thought about that? The Spirit of God comes to 
us individually, in families, into the congregation, and 
even into the conference, often unexpected and in ways 
that may surprise us. But unless we ourselves get the 
wineskins ready there won't be any new wine for us. It's 
another one of those cooperative arrangements between 
man and God: God sends the rain, but we have to 
provide the containers to catch the rainwater or we 
won't have any after the shower has passed. 

That is why I suggest you get yourselves new wine- 
skins. There's a sale on just now. You never know when 
you may need them. That was Jesus' point when he said 
to Nicodemus: "The wind blows where it wills, and you 
hear the sound of it, but you do not know whence it 
comes or whither it goes; so it is with every one who is 
born of the Spirit" (Jn. 3:8). 3* 



124 



Gospel Herald 



Strasbourg and our 
Mennonite World Conference 



by Cornelius J. Dyck 




Mennonite World Conference tenth assembly at Wichita, Kan., in 1978. The central purpose, says the author, is fellowship, en- 
couragement, sharing, and worship. 



It was late in the evening when my wife, Wilma, and I 
took what may have been the last bus into the city. We 
were in Amsterdam participating in the eighth Men- 
nonite World Conference in 1967. It had been a good day, 
we felt, as we settled back for the ride. Suddenly our at- 
tention was caught by a man on the sidewalk who 
seemed to be going from door to door trying his key. A 
drunk, we thought, until we noticed, even in the dim 
light that he seemed to be wearing a Mennonite plain 
coat. "One of ours," we said. "Let's get off." As we 
walked back to him we noticed that he was indeed trying 
his key in door after door. Yes, he was a Mennonite 
World Conference participant from America, and he 
was lost. Worse yet, he said he had lost his registration 
slip with the street and number of his lodging place on 
it. 

In Amsterdam all houses can look alike, especially at 
night. We headed for a streetlight where we looked 
through all his papers, and sure enough, I soon spotted 



Cornelius J. Dyck is professor of Anabaptist and Kith-century 
studies at Associated Mennonite Biblical Seminaries, Elkhart, Ind. 
This is a Meetinghouse article. 



his registration form with street address and house 
number. It was indeed the wrong street but only a few 
streets from where he really wanted to go. We walked 
there together, and lo, the key fit. We have met the dear 
brother several times since and he continues to be deeply 
grateful for our "rescue." There were a lot of keyholes in 
Amsterdam which he had not yet tried that night. 

When I think of MWC in Strasbourg this year, I think 
of Mennonites coming from about forty-four countries 
hoping they will feel they belong there — like a key in the 
keyhole for which it was made. That is asking a lot. 
Cultural, social, and language traditions vary from place 
to place. How can an American "Hi!" compare with a 
German bow and handshake for a morning greeting? Or 
how can a bow and a handshake compare with a Latino 
abazo (embrace)? Or how can that compare with a 
French or Russian kiss on both cheeks? I plan not to be 
an American greeter in Strasbourg next July, even if 
there are 6,500 participants as expected. What barriers 
can culture or geography build that love and the strong 
power of the Holy Spirit can not overcome? 

The Spirit has, in fact, had problems with Anabaptist- 
Mennonites, also in Strasbourg, in the past. In the 



FEBRUARY 21, 1984 



125 



sixteenth-century Strasbourg was one of the major 
crossroads of Europe. It was also a tolerant city where 
Anabaptists felt relatively safe. At least six Anabaptist- 
Mennonite conferences were held there in that century: 
1554, 1555, 1557, 1568, 1592, and 1607. Some think these 
were only ministers' conferences, but if the report that 
600 persons were present in 1554 is correct, there were 
obviously many others present also. 

The aim of the conferences was to achieve unity. The 
divisive issue was the heavy theological one of the origin 
of the flesh of Christ— from heaven or from Mary? But 
progress was made, for by the fourth conference in 1568 
this issue was only one among twenty-three articles 
they had agreed on. The article on the heavenly flesh of 
Christ admonished believers to avoid disputes and to 
follow biblical teaching (which they all thought they 
were doing). Once considered a peculiar doctrine, S. 
Voolstra, newly appointed professor at the Amsterdam 
Mennonite seminary, has published a book in 1982, Het 
Woord Is Vlees Geworden (The Word Has Become 
Flesh), showing how central this doctrine was, and is, to 
Mennonite thought. 

MWC stands in continuity with these early con- 
ferences, but difficult theological problems have not 



A thumbnail history of Mennonite 
World Conferences and some 
reflection on the rationale for it. 



normally been on the agenda. It has been easier to talk 
about our life and work and piety than about the things 
which divide us. Perhaps we need more courage, or 
faith, or trust in the power of the Spirit. Perhaps we 
aren't really interested in discussing deep theological 
issues. We may prefer fellowship and worship and tours 
and food. 

The idea of a Mennonite World Conference had its 
roots in the theological turmoil among Mennonites in 
early twentieth-century America. The issue of unity was 
first raised vigorously among Mennonites in their 
church papers beginning in 1910 and eventually led to a 
series of so-called "All Mennonite Conventions" in the 
American Midwest from 1913 to 1936. It was a period of 
stress and strain among and within Mennonite groups, 
with heroic efforts to slay the theological dragons of 
modernism, fundamentalism, and other alien influ- 
ences. 

Meanwhile a certain Brother Krehbiel from Mountain 
Lake, Minnesota, was visiting Heinrich Pauls, a minister 
in Lemberg, Poland, and must have told him about the 
articles in the press and conference proposals. This 
stimulated Pauls and his congregation to extend an in- 
vitation to all who could come to an international Men- 
nonite gathering at Lemberg during the week preceding 
Pentecost 1913. The vision seemed premature, and the 
coming of World War I ended all further planning. 

Yet the idea was not forgotten. Minister Christian 
Neff of the Weierhof in Germany issued a call to Men- 
nonites worldwide to join together in celebrating the 
400th anniversary of the origin of Anabaptism by meet- 
ing in Basel and Zflrich in June 1925. And so the se- 



quence of events began: 

1. 1925 Basel-ZUrich— about 100 present. Celebration 
of Anabaptist origins. 

2. 1930 Danzig— attendance small. How can Men- 
nonites in Russia be helped? 

3. 1936 Amsterdam— local attendance good. The 
meaning of Menno for us today. 

4. 1948 Goshen-Newton— several thousand present. 
Reconciliation after World War II. 

5. 1952 Basel— about 600 in attendance. "The Church 
of Christ and Her Commission." 

6. 1957 Karlsruhe— 1000-2500 present. "The Gospel 
of Jesus Christ in the World." 

7. 1962 Kitchener— 12,500 registered. "The Lordship 
of Christ." 

8. 1967 Amsterdam— 6,000 registrants. "The Witness 
of the Holy Spirit." 

9. 1972 Curitiba— 3000-4,000. "Jesus Christ Recon- 
ciles." 

10. 1978 Wichita— 10,000 registered, 15,000 in atten- 
dance. "The Kingdom of God in a Changing World." 

11. 1984 Strasbourg— 6,000? "God's People Serve in 
Hope." 

The central purpose of MWC is fellowship, encourage- 
ment, sharing and worship, celebration of unity and 
faith. Theological and other discussions have also been 
carried on, but marginally. Organization has been kept 
simple with an executive committee and a general 
council. The latter is large in an attempt to provide as 
full representation as possible, but it does so at the cost 
of meeting only during conference sessions time. 
Smaller regional meetings are held to compensate for 
this, beginning with Paraguay 1966, Zaire 1969, and on 
to Indonesia, Kenya and, most recently, Honduras. A 
travel fund begun in the 1960s has helped to equalize the 
burdensome costs of travel, particularly for persons 
from the Third World. 

If we think biblically we could argue that Mennonite 
Central Committee and Mennonite World Conference 
should be one, because faith and works cannot be 
separated. Some have argued that point. MWC does not 
engage in program activities apart from its regular 
sessions, except for an international peace emphasis 
which grew out of the 1972 meetings in Brazil. But MCC 
workers do witness to faith, and MWC participants do 
not sit idly by amid the difficulties in most societies 
worldwide. We do not need a global organization to com- 
bine the two in our individual, congregational, and con- 
ference activities. 

The question of cost is also asked frequently. Is it 
right to spend so much money on travel by so many? It is 
a good question. How do we measure the value of fellow- 
ship, of encouraging each other in the faith, of meeting 
face to face with brothers and sisters from around the 
world once or twice in a lifetime? There are many testi- 
monies to renewed spiritual energy and hope after a con- 
ference meeting. Those living and working in difficult 
and lonely places feel it especially strengthening to 
know that they are not alone. New friendships and new 
prayer covenants are formed. 

It is important to come to the conference in Stras- 
bourg expectantly, prepared, not simply as a tourist 
"taking in" a city for a few days. The blessing will be 
proportionate. ^ 



126 



Gospel Herald 



A prisoner's thanksgiving 



Introduction. You seldom hear about some of God's 
best and most faithful servants. Miriam Nofsinger is 
one of these. Granddaughter of a leading Illinois bishop, 
J. S. Shoemaker, and daughter of a minister, A. L. Buzz- 
ard, she early developed a strong faith. While a busy 
farmwife and mother, she remained active in the church 
and carried on a special ministry of her own — writing 
hundreds of letters of encouragement, and inspiration to 
persons she deemed in need of such support. 

Following her husband's death in 1967 she moved to a 
cottage at Maple Lawn Homes, Eureka, 111., where she 
continued her ministry of encouragement through let- 
ters and personal visits. In November 1982, she began to 
have back pain and started a series of hospitalizations. 
It was not until June 1983, that she learned that the 
cause of her mounting pain was bone cancer. Faced with 
the possibility of chemotherapy, Miriam decided she has 
such an inheritance beyond the grave that she has no 
desire to cling any longer to this life. Her request was 
that she be allowed to return to the Maple Lawn Homes 
nursing facility to live out her last days in dignity 
among those she knows and loves. 

Meanwhile the pain continues to increase relentlessly. 
Medication relieves, but never eliminates it and some- 
times, despite the medication, her pain is extreme. Yet, 
Miriam's spirits and faith remain high. She is uncom- 
plaining and undemanding. The nurses go out of their 
way to care for her due to her appreciative spirit and 
often leave burdens, hurts, and prayer concerns with 
her. Most visitors leave with the odd feeling that it was 
they, not Miriam, who benefited most from the visit. 

Miriam wrote the following essay on Thanksgiving 
Day, 1983. Since it has spoken so eloquently to those 
close to her, she agreed to allow it to be submitted for 
publication. — Larry Augsburger, pastor, Metamora 
(111.) Mennonite Church. 

It would seem there would be little for which to be 
thankful since terminal illness has left me bedfast and 
nearly helpless. I will be a prisoner in this bed and this 
room the rest of my life but in spite of my pain and help- 
lessness there are many things for which I am truly 
thankful. 

I am thankful for the right use of my mind which 
makes it possible for me to have interesting and prof- 
itable conversations with those around me. My sight and 
hearing are reasonably good considering my age. I spend 
hours listening to good music and inspirational 
messages by cassette or radio. I'm thankful for the in- 
spiration received from reading good books and mag- 
azines. 

I must depend on others to do things for me that I had 
automatically done for myself for more than 75 years. 
I'm thankful I'm not totally incapacitated. I can use my 
arms and hands to tune my radio, write letters, feed 
myself, and hold a book. These are small things that 



help to keep up my spirit and courage. 

Never again will it be my privilege to gather around a 
table to enjoy a good meal with my family and my 
friends. I can recall many times I had that pleasure. I'm 
so glad for many happy memories. 

There is a large window in my room for which I'm 
thankful. My outside view is limited to the brick wall 
and roof of the adjoining wing of this building over 
which I can see a small triangle of sky. I make my own 
weather predictions and enjoy watching fleecy white 
clouds resembling woolly lambs float away to be re- 
placed by blue sky or threatening storm clouds. From 
my window I've seen four species of birds as they 
perched on the roof for a short time. It is interesting to 
watch the sparrows as they gather on the rooftop. 

I've seen many butterflies, among them several mon- 
arch beauties that flitted away too quickly to suit me. 
One day I watched a measuring worm as it inched its 
way across the window screen. From my window I can 
see the reflection of sunsets in the window of the adjoin- 
ing wing. I was happy to make that discovery since I 
can't see it directly. All this from my window. 

I'm thankful my window has a wide sill suitable to 
hold my indoor garden of growing plants and flowers. I 
enjoy watching my garden grow and am grateful to the 
kind friends who supplied me with beautiful garden 
flowers during the summer months. I'm thankful for 
those who care for my plants each day. 

I'm thankful for my pleasant private room with its ad- 
vantages for someone in my condition. Here I can have 
privacy as needed and desired without disturbing oth- 
ers. I'm glad the walls are painted a pleasing shade of 
blue instead of a harsh color. 

I'm thankful for the faithfulness of relatives and 
friends as they visit me regularly and send letters and 
cards. 

I'm grateful for the kindness of the nursing staff and 
workers who think of many ways to make my life more 
enjoyable in spite of my weakness, pain, and misery. I'm 
thankful for the good care I receive and the way we can 
share experiences as they go about their work. I'm very 
thankful that medication eases my pain knowing that 
those who administer it around the clock really care 
when I'm hurting. 

I've been unable to see the beauty of God's creation for 
more than five months but I'm glad for a vivid memory 
of the beauty of each season of the year. The last time I 
attended a public worship service was the first Sunday 
in December 1982. I'm thankful I can worship God alone 
in my room not only on Sunday but each day of the 
week. His presence becomes very real to me as I think of 
his love, greatness, and power. 

Above everything else I'm thankful I believe in God 
who is willing and able to bring me through this valley 
of suffering to brighter, happier days.— Miriam Nof- 
singer 



FEBRUARY 21, 1984 

READERS SAY 



Henry Troyer, Kansas City, 
Missouri. The January 7 issue of Gospel 
Herald contained an article that warns 
of the dangers of imposing our reality 
on others ("In the Year of Our Lord, 
1984," by Michael King). Just two 
weeks later, Gospel Herald printed a 
lengthy report about a group in the 
Mennonite Church that is trying to do 
that. I wonder if Michael King realized 
how prophetic his article was. 

I share many of the concerns that the 
conservatives expressed at the meeting 
(although not all). I too am troubled by 
some of the trends that occur in the 
Mennonite Church. If the Bible is to be 
the standard for morality in the church, 
then I am concerned about selective ap- 
plication of the biblical principles. But I 
am equally concerned about the human 
embellishments of what is written. And 
here I believe the liberals and conserva- 
tives are equally guilty. The conserva- 
tives seem to think that the Bible 
contains all the specific answers for all 
of life's problems. The liberals tend to 
question if there can ever be any 
certainty as to the exact meaning of the 
Bible. Both positions are unacceptable. 

But how shall we respond to such 
concerns? Shall we somehow coerce 
others (through dogmatic assertions, 
threats, and even blackmail) to believe 
as we do? I say most emphatically "No!" 
Let's have dialogue instead— not unad- 
vertised selective meetings that are at- 
tended by invitation, and where one side 
is reinforced and the other is ridiculed. 
That kind of response promotes polar- 
ization and is one of the surest ways of 
causing church splits. I believe that the 
conservatives and the liberals should re- 
solve to live side by side within the Men- 
nonite Church and to engage in dialogue 
in order to establish a mutual trust and 
understanding. To promote suspicion 
and mistrust is hardly a Christian ap- 
proach to a problem. 

Many aspects of the meeting of the 
conservatives were very troubling. They 
seem to have identified themselves with 
the Bereans of the book of Acts who 
were "of more noble character" than 
certain other Christians. Presumably 
these "latter-day Bereans" considered 
themselves of more noble character 
than the present leaders of the Men- 
nonite Church whom they ridiculed ex- 
tensively. This is a dangerous attitude 
to cultivate. At a number of points the 
official leaders of the Mennonite Church 
were blamed for leading the church into 
liberalism. Yet they also blamed exten- 
sive lay involvement in the decision- 
making process for the church's drift 



away from orthodoxy. 

It seems to me that there was once 
before a religious group who were the 
self-appointed guardians of orthodoxy. 
They were extremely concerned with 
strict observance of all sorts of rites and 
ceremonies of the written law. They 
were also very concerned with imposing 
their convictions on others and suc- 
ceeded to a great extent. They taught 
about the immortality of the soul, the 
resurrection of the body and the coming 
of the Messiah. But when the Messiah 
came, they missed him because he did 
not conform to their preconceived ideas 
about him. 

What if Jesus came in 1984? Would 
the conservatives recognize him or 
would the liberals? Or would both miss 
him? Surely it is too much to expect 
both camps to recognize him, isn't it? 

Al Albrecht, Goshen, Ind. I found 
your editorial "Form and Reform" (Jan. 
10) to be an excellent analysis of a 
pervasive condition in our church today. 
Your analogy, quotation from The Di- 
versity of Scripture, and examples of 
change turning into rigid forms pro- 
vided a lucid picture of the situation. 

Thank you for helping me gain new 
insights. 

Bill Mason, Hesston, Kan. Early this 
morning I read your Jan. 17 editorial on 
booze. Thanks for speaking out. Twenty 
years in corporate America and over ten 
in student life at one of our church 
colleges have made me an anti-alcohol 
red-neck. 

Later in the morning I picked up my 
mail and it included a direct mailing 
from MADD (Mothers Against Drunk 
Drivers). Do you know if this is a legiti- 
mate outfit? I'm inclined to make 
charitable contributions to Mennonite 
causes but there is nowhere in the 
Menno establishment to invest in an ac- 
tive anti-booze activity— is there? 

Do you know of a Christian group 
that is into the war against alcohol (and 
other drugs)? Not "rehab" ... as worthy 
as that is . . . but persons (like MADD) 
who are crusading against drunkenness 
and alcohol consumption. I would like to 
support their efforts with some money. 

Editor's Note: It is my impression 
that this is a responsible organization. 
Has any reader had personal experience 
with it? 



Pauline Lehman, St. Anne, 111. In 
answer to Lauren King's question, "I 
wonder about praying. Could we be go- 
ing about it in the wrong way?" (Jan. 17). 
I would say "Yes" if all our praying is 
the kind he is protesting. I also say 
"Yes" if all our praying is the kind he 



127 

advocates in his closing paragraph. Why 
pray at all if whatever comes is 
acceptable? 

Not everything that happens to me is 
from God. Things may happen because 
of my own spiritual blindness or my 
own selfishness. Things happen because 
Satan desires to "have me." When I pray 
for something I know is God's will, how 
can I accept "whatever comes" and it is 
not that for which I prayed? I guess, too, 
I would like for Brother King to have 
finished or at least to have said some- 
thing about the type of praying he re- 
ferred to in Ephesians 6:12 and called us 
to the prayer of warfare in addition to 
what seemed to me to be a call to a 
monastic type of prayer. Our church 
needs to be called to prayer warfare, 
called to claim lives from Satan's 
kingdom into God's; to deliver the cap- 
tive, to open blind eyes. 

I'm sure Brother King was not intend- 
ing to give a complete treatise on 
prayer, so I would urge that Gospel 
Herald add to this. We can be lulled into 
thinking that this is the only way to 
pray. And this is not the prayer of a 
church in battle— a church in conflict 
with enemy powers. 

The desperate need for spiritual war- 
fare praying is pointed up so vividly by 
the "Latter-day Bereans" report (p. 40) 
in the same issue. If the church is really 
in the apostate condition FCM says it is, 
I feel it is because we pray general 
prayers and accept whatever comes. If 
FCM is concerned and are the "90 and 9" 
in the fold, let them call the church to 
fasting and prayer— the warfare kind of 
prayer that fights satanic powers 
instead of church leaders and save our 
beloved church from the enemy who is 
having a "heyday" by dividing us now. 
More importantly, let them be an 
example in fasting and this kind of war- 
fare praying now, not after more or- 
ganizing! 



Hank Rossiter, Dalton, Ohio. I 
enjoyed reading Barbara Metzler's 
article on the Meyers' attempts at 
simple living and the biblical and moral 
reasons behind their decision/choices 
(G.H., Jan. 24). Simple living is an idea 
that has many interpretations. Few of 
the articles I read mention a very im- 
portant concept, however. We "simple 
livers" must realize that our decisions to 
live as we do are made possible because 
of our power/money/education. This in 
no way negates those choices; it does 
take some of the fanfare and, dare I say 
it, self-righteousness from our lives 
when we realize that the majority of the 
world's peoples are not living simply, 
they are living poorly. They are power- 
less. This makes our acts of simple liv- 
ing no less noble, but perhaps more 
sobering. 



128 



Gospel Herald 



CHURCH NEWS 



Refugee concerns occupy 
MCC U.S. board 



Meeting in Blaine, Washington, for its 
annual meeting on Jan. 26, the Men- 
nonite Central Committee U.S. board 
members heard presentations about 
refugees from Central America living in 
America and undocumented aliens who 
live here in fear. The U.S. board also 
heard reports from the regional direc- 
tors and board chairpersons and ap- 
proved a budget with a 20 percent 
increase over monies spent in 1983. 

Elias Perez, member of the Family 
Mennonite Church in Los Angeles, told 
the board about the Hispanic Men- 
nonites in his town who live in constant 
fear of being picked up by the au- 
thorities. "Every day," he said, "at least 
one member [of a Hispanic Mennonite 
church] gets picked up." 

Reverend Dagoberto Ramos, pastor of 
the Missionary Evangelical Church in 
Los Angeles, reported that there are 10 
Mennonite churches in the greater Los 
Angeles area. Most of the members in 
five of these churches are undocu- 
mented, he added, because they cannot 
afford to become legalized. Three of 
these Mennonite churches are located in 
the Pico-Union area of Los Angeles 
where 200,000 Salvadorans live. 

Rich Sider, MCC Central America 
secretary who just returned from a 
four-year term in Guatemala, explained 
why Central American refugees are 
fleeing to the United States. He said 
there are three types of refugees: the 
rural poor, mostly farmers, who flee 
when they find themselves in the midst 
of fighting in El Salvador, Guatemala 
and Nicaragua; the urban poor without 
money or work who flee because of 
fighting near their homes or because 
relatives have been killed, kidnapped or 
pursued; and those fleeing death and ac- 
cusations of being subversives. 

In response to these stories of need, 
the board adopted a statement about 
Central America and refugees in the 
United States calling on North 
American Mennonites and Brethren in 
Christ to prayer, service, and prophetic 
witness for those suffering because of 
the Central American crisis. 

The statement listed several initia- 
tives for the coming year: (1) increasing 
aid to refugees, undocumented aliens, 
and displaced people in the United 
States by providing them with 
sanctuary and safe haven and by help- 
ing them gain political asylum and 
landed immigrant status; (2) providing 



bond money for those who are being 
held; (3) listening and learning from 
Central American Christians; and (4) 
making the public more aware of the 
roots of violence. 

The statement also urged readers to 
encourage U.S. government leaders to 
support negotiations in Central 
America, rather than sending more 
arms; provide economic assistance to 
governments there that protect human 
rights and distribute economic benefits 
to all sectors of society; and adopt legis- 
lation that would suspend the deporta- 
tion of Salvadoran refugees from the 
United States until their safe haven can 
be assured elsewhere. 

In other business, the board heard 
reports from the regional directors and 
board chairpersons. Lynn Roth, West 
Coast director, and Bruce Harder, West 
Coast chairperson, reported a top 
priority for 1984 will be developing and 
implementing an immigration program 
to help the undocumented members of 
five Mennonite churches in the Los 
Angeles area. 

Dan Beachey, Great Lakes director, 
and Margaret Metzler, Great Lakes 
chairperson, reported that in 1984 MCC 
Great Lakes will hire two part-time 
staff members. One will work with 
refugee and sponsor concerns; the other, 
with food and hunger concerns. 



Carl Good of Mennonite Mental 
Health Services reported that six of the 
eight MMHS Centers will explore possi- 
bilities for expanding program and 
facilities in 1984. He noted MMHS 
interest in providing mental health care 
in the Caribbean. 

Paul Leatherman, director of 
SELFHELP Crafts, reported that 
SELFHELP Crafts sales increased 30 
percent in 1983. 

In 1984 SELFHELP Crafts will be 
hiring an education coordinator to share 
information about the overseas 
producers, their countries and cultures 
with North Americans. They will also 
hire an international program 
consultant who will travel to producer 
groups overseas, assisting them with 
design, product development, quality 
control, and marketing. 

The board approved the 1984 program 
plans and a 1984 budget of $2,491,800. 
This budget is 20 percent above the 
$2,061,114 spent by MCC U.S. in 1983. 
MCC is budgeting for U.S. contributions 
to increase approximately 8 percent in 
1984. 

Controller Ken Langeman reported 
that virtually all of the increase in 
contributions to MCC during the past 
three years has come from special fund- 
raising efforts. Contributions from 
constituent conferences, churches, and 
individuals have remained about the 
same. 

The board elected Anna Juhnke of 
North Newton, Kan., to a three-year 
term as chairperson of MCC U.S. and 
Phil Rich of Archbold, Ohio, to a two- 
year term as vice-chairperson. 

Birch Bay Mennonite Brethren 
Church in Blaine, Wash., hosted the 
meeting. 




Left to right, Jan Harmon, MCC U.S. board member; Robert Shreiner, chairman of East Coast 
Board; and Delton Franz, director of the Peace Section's Washington Office, talk during a 
break at the annual meeting of the U.S. board held on Jan. 26 in Blaine, Wash. 



Supplement to the 

GOSPEL HERALD 

Report from Associated Mennonite 

Biblical Seminaries February 21, 1984 



Two Ways to Peace 

Once again we have experienced that momentary pause in 
the year's usual madness. At Christmas the whole world seems 
to wonder wistfully if "peace on earth" could be more than a 
dreamy longing. 

The angels' song is both a fascination and a frustration. We 
are moved by lovely carols about peace on earth, until we hear 
the call for more missiles to keep peace through strength. Or 
we are told that Lt. Goodman, shot down in his terrifying fighter 
plane over Syria, was on a heroic peace mission. Is that what 
the angels had in mind? 

"SAYING, 'PEACE,' PEACE,' WHEN THERE IS NO PEACE!" 
(Jer. 6:13; 8:11; Ezek. 13:10, 16). 

These cries from the prophets tell us that the word "peace" 
has been surrounded by controversy for ages. The concept is 
so muddled that some are using the term shalom rather than 
peace. To uncover the positive, holistic meanings of this He- 
brew word seems easier than to keep struggling against the in- 
fluences of Greek philosophy, Roman legalism, and pop 
psychology that shape our use of "peace." 

But this distinction is not the focus of our attention. The di- 
lemma of the prophets remains, whether we use shalom, 
eirene, pax, or peace. The old cover-up, "shalom, shalom, 
when there is no shalom," is the same in any language. 

The persons denounced so harshly by Jeremiah and Ezekiel 
are called "false prophets." Our hindsight proves that was cor- 
rect. But at the time, the court prophets likely had far more sup- 
port for their assessment than Yahweh's messengers. They 
were honest and respectable believers in the way of peace they 
were promoting. By faith, Ezekiel denounced their shalom as 
"false and delusive visions," "flattering and lying prophecies," 
and "whitewashed walls." 

Shalom had been seen as Yahweh's gift, experienced only 
as God s rule effected righteousness and justice. The Mosiac 
covenant promised this as God's reward for faithful obedience. 
Shalom is realized in the resulting harmony and mutuality of all 
relationships as the Creator intended — it cannot be forced or 
bought. 

But Israel's insistence on a human king with permanent insti- 
tution radically changed the basis of its shalom. Israel quickly 
moved to the law-and-order peace of other nations, based on 
the wish and whim of the king. He had the power of a standing 
militia to enforce it and a school of prophets to support it. 

Thus the stage was set for a bitter clash. Yahweh's 
spokesmen insisted this was not the same kind of peace; their 
opponents were engaging in double-talk: "calling evil good 
and good evil" (Is. 5:20). The lie was not that Israel had no 
shalom, but that they were believing in a false and deceptive 
shalom. Outwardly the nation looked and felt strong. By God's 
standards it was sick and rotten to the core. The false visions 
were shattered when the whole system collapsed. 




James Metzler 



I no longer feel any need to deny or belittle the Pentagon's 
claim of peacemaking. Like every military power before them, 
they are true to the peace they understand. (Apologies to the 
Canadian and international readers — please adapt as it fits.) 
One of the lessons I learned in Vietnam was a healthy respect 
for the soldiers' commitment to their cause. Such willingness 
to put one's life on the line day after day is an incredible thing. 
Until I have matched that dedication to the way of peace in 
which I believe, I will be slow to accuse them. 

"MY PEACE I GIVE YOU ... A PEACE THE WORLD CAN- 
NOT GIVE" (Jn. 14:27, JB). 

This quotation from Jesus alerts us to the same dilemma in 
the New Testament. In fact, Jesus appeared to toy with this 
confusion in his statement: "I have not come to bring shalom, 
but a sword" (Mt. 10:34). 

Jesus was the prince of shalom expected to usher in the 
promised age of shalom. So this was a critical concept for his 
ministry. The anticipation of the new age was that the Messiah 
would "guide our feet into the way of shalom" (Lk. 1 :79). Proof 
of Messiah's coming depended on reestablishing the shalom of 
God on earth as the angels' proclaimed. To interpret "a peace 
the world cannot give" as meaning an inner, spiritual peace is a 
serious distortion of what God was doing in Christ. 

During the triumphant entry of Jesus into Jerusalem, the 
crowds echoed the angels' song in the joyful refrain "Shalom 
in heaven." That was the setting which caused Jesus to weep 
over the city with the lament: "Would that even today you knew 
the things that make for shalomF' (Lk. 19:38, 42). He knew at 
that moment that Israel was again rejecting God as King, and 
God's will as the sole basis for its shalom. 

The impact of this truth dawned on me when I saw the con- 
nection between 1 Samuel 7:14 and Matthew 4:17: the king 



130 Supplement to the GOSPEL HERALD 



who was rejected was coming to rule on earth once more. I fi- 
nally realized why the kingdom (rule of God) was the most 
dominant theme in Jesus' ministry. The reestablishment of God 
as King was the only way Shalom could become reality. The for- 
mula for shalom is: "Thy kingdom come. Thy will be done in 
earth, as it is in heaven" (Mt. 6:10). 

But John 1 1 shows the Jewish leaders deliberately choosing 
the rule of Rome instead. In a remarkable parallel to 1 Samuel 
7, they voted for the law-and-order of Rome and rejected the 
shalom of "this man" which looked too risky and vulnerable. 
Hence, Jesus' accusation that they did not even know what 
makes the peace they so desired. 

A graphic example of the two ways to peace is the trial of 
Jesus before Pilate (or of Pilate before Jesus). Pilate taunted 
Jesus about being so easy to capture; if he is a king, where is 
his power to keep the peace? Both claimed the power to rule — 
one by the sword and the other by witness. Both were commit- 
ted to peace — one by washing his hands of blood; the other 
suffering in witness to the truth. 

But Jesus also knew how to let his anger show; his spirit 
could soar with righteous zeal. The passage of Luke 11:20-23 
has become important for me in perceiving Jesus' mission. My 
misconceptions about the prince of peace were revealed while 
teaching John's Gospel to Vietnamese Buddhists, who were 
more pacifist than most Christians. I was quite embarrassed by 
their questions about the anger and animosity surrounding 
Jesus. Chapters 7 and 8 of John do not sound like a "peace- 
maker" at work. 

Both the prophets and Jesus knew that the world's false se- 
curity and hopes must be broken up before true shalom could 
be formed. Jesus said he was attacking the "shalom" of 
"armor" (based on power over people — domination and op- 



pression) in order to offer the shalom of God (based on power 
by people — response and commitment). 

That was an extremely political mission, involving loyalties 
and power. God's missionary cry in both Testaments was, "Let 
my people go." The Spirit confronts every tyranny, oppression, 
power, or god that counters God's vision of shalom. Salvation 
and mission in the biblical sense can aptly be described as 
"pure politics." 

"FROM WHENCE DOES MY HELP COME?" (Ps. 121 :1). 

This is a call for us to return to a definition of faith that has 
meaning for daily life. The psalmist saw some people trusting in 
horses and chariots, while others trust in God. The basic 
choice is still the same; one cannot follow both ways to peace. 
Although the goal may be similar, the means to achieve it are 
clear opposites. 

The law-and-order powers of this world have risen and fallen 
like waves on the restless sea. Empires come and go, with no 
more awareness for the reasons of their fate than the Jewish 
leaders showed. Can no one see that the very means used to 
"enforce the peace" corrupts the spirit, crumbles the founda- 
tion, and seals the doom? It may take a generation or more, but 
violence always gives birth to more violence. 

We have been rather hesitant to proclaim the declaration of 
Jesus that "all who take the sword will perish by the sword" 
(Mt. 26:52). That is a historical observation; it is also a faith 
premise amid a world desperate for peace. Only when we have 
taken a decisive stance on the two ways to peace — fully com- 
mitted to God's will and God's way — only then will we begin to 
see 

shalom on earth . . . 

... as it is in heaven. 

— James E. Metzler 



Mennonite Seminaries Recognize 
Veteran Teacher Jacob J. Enz 

In a testimonial dinner January 18, 1984, the Associated 
Mennonite Biblical Seminaries, Elkhart, Ind., recognized Jacob 
J. Enz, who is now moving to semi-retirement from the 
classroom. 

In the after-dinner tributes Darrell Fast, chairman of the Men- 
nonite Biblical Board of Trustees, said, "Even now when I 
prepare a sermon I go back to the tried-and-true lessons you 
taught in the inductive method of Bible study." He expressed 
appreciation for Jake's imparting a love of the Psalms and in a 
lighter vein invited Myron Schrag and Jim Dunn, classmates 
from 20 years ago, to join him in singing a song from their 
seminary days, "Songs from the Shower," in which they 
welcomed Jake back from a Middle Eastern archaeological dig. 

From his seminary training in New York the pastor-teacher- 
missionary has maintained a sense of mission about inductive 
Bible study. "That has been the central passion of all my teach- 
ing," he said. 

The inductive approach, which deals first with the biblical 
text itself, "did not mean commentaries were off limits to us," 
he said. "But we were taught the procedures used by the com- 
mentary writers so we could indeed enter dialogue with the 
people who wrote the commentaries and thus bring an inde- 
pendent approach to the material," he said. Any book related to 
the Bible must be read like one eats chicken — you eat the meat 
and leave the bone." 

The Scriptures, Old and New, have become a place of 
continuous dialogue for Enz, the New Testament representing 
"a highly abbreviated shorthand for which one needs a 
thorough acquaintance with the Old Testament for its proper 
understanding." 




Joan and Jacob J. Enz 



Enz speaks warmly of the ministry of people in his life, point- 
ing to its effect in making him a person who is ready to speak 
up for both "social justice and the resurrection." He sees 
himself as having moved from an ecumenical to an evangelical 
point of view and conviction. He believes the evangelicals need 
what Mennonites have to give concerning the biblical view on 
nonresistance. 

Of the courses he has offered over 25 years at Associated 
Mennonite Biblical Seminaries "the area I have felt I have given 
most is the course I have taught 24 times, Biblical Theology, in 
which the inductive approach to Bible study of individual 
books is applied to the Bible as a whole." 



< 31 Supplement to the GOSPEL HERALD 



Mennonite Encyclopedia Revision 
Begins 

Since it appeared thirty years ago (1955-59), the four-volume 
Mennonite Encyclopedia has received widespread recognition 
as a remarkable reference work, especially in light of the rela- 
tive smallness of its sponsoring Mennonite constituency. As 
such it is a tribute to the vision and perseverance of an entire 
generation of church leaders and scholars (including C. Henry 
Smith, Harold S. Bender, Cornelius Krahn) and to an adventure 
in inter-Mennonite cooperation. As is characteristic of encyclo- 
pedias, The Mennonite Encyclopedia reflected the state of 
existing knowledge and research of Anabaptist and Mennonite 
life and thought. Mennonite historical, theological, and socio- 
logical research has grown in vigor and vitality in the interven- 
ing thirty years. 

After several years of consultation and planning, including 
the exploration of sources for funding, preliminary work on the 
expansion of The Mennonite Encyclopedia began in Septem- 
ber 1983. One of the first tasks was to study the existing four- 
volume edition to determine its strengths and weaknesses. This 
work is being carried out by C. J. Dyck and Dennis Martin 
under the auspices of Institute of Mennonite Studies, the re- 
search arm of the Associated Mennonite Biblical Seminaries. 
The executive council of the institute, meeting at Elkhart, 
January 27-28, gave approval for continued preliminary edi- 
torial planning. 

Study of the original Mennonite Encyclopedia will proceed 
under two perspectives. Envisioned is either (a) a supple- 
mentary volume covering developments since 1955, together 
with a limited number of revised articles from the original ency- 
clopedia, or (b) a comprehensive multivolume new edition that 
would include revised articles from the first edition together 
with coverage of the developments of the past three decades. 
One of these options will be chosen in September 1 984. 

A survey of the contents of The Mennonite Encyclopedia 
reveals that approximately one fourth of its space was allotted 
to biographies of Anabaptist, Mennonite, and other church 
leaders. More than one sixth of these biographies (4 percent of 
the total encyclopedia) recount the lives and deaths of 
Anabaptist martyrs. Another 20 percent of the four-volume 
work tells the story of Anabaptists and Mennonites in a large 
variety of countries, states, provinces, counties, towns, and 
villages in Europe and the Americas. Information about other 
world continents is limited, reflecting the state of world Men- 
nonitism in the 1950s. Descriptions of books, hymnals, peri- 
odicals, and their publishers fill approximately 4 percent of the 
encyclopedia. 

In contrast, articles on theology and biblical studies (2 per- 
cent), missions and evangelism (1.5 percent), art and literature 
(.7 percent), church life and worship (3 percent), and war and 
peace (.7 percent) occupy a comparatively small portion of the 
work. Information about world regions outside Europe and the 
United States is relatively limited or outdated. Articles on health 
services, ecology, justice, faith healing, bioethics, apologetics, 
private worship, spiritual life, civil disobedience, work ethic, hu- 
manism, grace, sin, and the Sermon on the Mount are only a 
few of the topics not found in the first Mennonite Encyclopedia. 
New, corrected, and modified interpretations of Anabaptist and 
Mennonite history, doctrine, church life, and social patterns set 
forth during the last thirty years make the revision of many arti- 
cles desirable. 

Planning for the new encyclopedia or supplement will be 
assisted by microcomputer storage of essential information 
about each proposed encyclopedia article, making possible ef- 
ficient evaluation, sorting and shuffling of article proposals. 
The possibility of storage in a larger computer data base 
system, permitting ongoing revision and nonprint access 
through outside computers is not presently under active 




consideration. Word processing software for editing and 
typesetting of text is already in use in the institute offices under 
the supervision of Carol Martin. (Both Carol and Dennis Martin 
were formerly associated with production and editing of the 
soon-to-be-released Brethren Encyclopedia.) 

It is hoped that a revised and augmented encyclopedia can 
eventually take its place alongside its predecessor, speaking to 
and for the Mennonite global village through descriptions and 
assessments of growing, changing, and enduring Mennonite 
involvement in a variety of sociai, spiritual, political, economic, 
intellectual, and artistic settings. 



Seminary Boards Make Faculty 
Appointments 

Associated Mennonite Biblical Seminaries, Elkhart, Ind., are 
working hard at building faculty. The task in the next two years 
involves replacement of retiring faculty and adding two 
teachers. 

The trustees of Mennonite Biblical Seminary and the 
overseers of Goshen Biblical Seminary approved invitations 
at their winter session, January 18-20, 1984; 
— Perry Yoder, associate professor of Old Testament, effective 
July 1, 1984; 

—Marcus Smucker, assistant professor of Pastoral Theology, 
July 1, 1984; 

—June Alliman Yoder, instructor of Communication, half time, 

July 1, 1984; 
— Other invitations are being processed. 

In faculty reappointments, MBS called Henry Poettcker to 
another three-year term as president. GBS called Marlin E. 
Miller to another three-year term as president and granted con- 
tinuing employment to Willard Swartley. The board named 
Swartley professor of New Testament. 

The boards reappointed Paul Roten to one year as head li- 
brarian. They created a new office of Information Services and 
appointed John Bender as director on approximately a half- 
time basis effective August 1 , 1984. 

Since Canadian students face earning employment restric- 
tions while at seminary, the MBS board took an action "that the 
Administrative Committee review again the special financial 
need of Canadian students and search for ways to alleviate 
these " 



132 



Supplement to the GOSPEL HERALD 



Both boards heard progress reports on the search for faculty 
in Field Education and Preaching, and in Evangelism and 
Church Planting. Nominations for both positions are still open. 

The boards heard that bids for the student housing and 
nursery renovation project came in about $250,000 over the 
estimate of $1 million. The administrators are working at ways 
to make some cost cuts and also looking at ways to start the 
project with MBS funding the first phase and GBS the second. 

Both boards recognized that the administrative duties of 
their presidents were absorbing their time full-time with teach- 
ing and writing responsibilities and expectations piled on top 
of that. 

Board members took up the administrative overload dis- 
cussion in joint session. Should AMBS have one president? 
Should the two administrations share a vice-president? Is it 
time to talk about one seminary? Or another seminary joining 
the association? One member said, "I think it's time to look at 
the new picture" resulting from 25 years of association. 

Thelma Groff and Marcus Smucker presented a progress 
report on "Spiritual Formation Concerns at AMBS" to the clos- 
ing joint session. They noted successes and failures in various 
efforts to invite "everyone at AMBS to give attention to their 
personal spiritual formation as well as the formation of the 
Spirit in the community." 

In a written report Groff said, of one group, "Some have 
spoken to an emptiness, some to discouragements and resent- 
ments, and some to fears. Whoever is able responds, and time 
after time persons minister to each other. We experience 
repeatedly that God works as God wills and in a variety of 
ways." 

Smucker reported, "The disciplines that we are pursuing 
here at Seminary are very simple and elementary. There is 
constant need for encouragement and support in the develop- 
ment of these disciplines because they seem to go counter to 
our materialistic and activistic culture. Our approach to spiri- 
tuality provides significant resources for spiritual growth in the 
lives of the students but the experience of these requires con- 
tinual encouragement and accountability." 

Groff and Smucker said they "are inclined to recommend 
that spirituality at AMBS requires the equivalent of a full-time 
faculty person." The two will bring a final report and recom- 
mendations to the boards at their May meeting culminating 
their two-year assignment as coordinators of Spiritual Forma- 
tion at AMBS. 

On Wednesday evening the boards participated in a testi- 
monial dinner in honor of Jacob J. Enz on his sixty-fifth birth- 
day. 




Concentrating on 1 Corinthians 




The Joy of Study 



News Items 

Erland and Winifred Waltner traveled to Recife, Brazil, in early 
January, where they visited with their children, Dan and Rose 
Graber. On January 8 Benjamin Daniel was born to Rose and 
Dan, to give joy to both the parents and the grandparents. Er- 
land, on the return trip, spoke to missionaries (both MC and 
GC), who met at Palmeira, Parana, on January 24 and 25, giving 
Bible studies on 1 Thessalonians and Titus. 

Gertrude Roten spent the month of January in Newton, Kan., 
where she taught an extension course in the Great Plains 
Seminary Education Program. It was a study of the Gospel of 
John. Twenty students were enrolled. 

Willard Swartley spent two weeks in Virginia and Pennsylvania 
during the interterm. During the week of January 8-14, he 
conducted a spiritual renewal week at Eastern Mennonite 
College, with Bible expositions on the Gospel of Mark. The next 
week he served at Eastern Mennonite Seminary for the 
Ministers' Week, with studies in 1 Corinthians. He met with 
ministers of the Eastern District Conference for a day to dis- 
cuss his book Slavery, Sabbath, War, and Women. He also 
conducted a seminar in the Pittsburgh Mennonite Church on 
Peacemaking in the Gospels. 

Jake W. Ellas held a week of meetings in Oak Grove Men- 
nonite Church, Smithville, Ohio, January 8-13. During the 
mornings he led expositions on 1 Thessalonians. In the eve- 
nings he dealt with the book of Acts. 

Gayle Gerber Koontz participated in the Authority Consulta- 
tion of the Conference of Mennonites in Canada, January 29- 
31. 



FEBRUARY 21, 1984 



133 



Four die in fire in French 
Mennonite home for the 
mentally handicapped 

On the night of Saturday, Jan. 28, fire 
broke out in the main building of Mont 
des Oiseaux, a French Mennonite home 
for mentally handicapped children and 
young adults. Four long-term residents 
of the home, three boys and one girl 
between the ages of 16 and 24, died of 
smoke inhalation. Six others and one 
caretaker escaped. 

Mont des Oiseaux (meaning Mountain 
of the Birds), which had its origins in 
the post- World War II years, is located 
outside Wissembourg, France, near the 
West German border. The building 
which burned was the original and main 
building in the complex operated by the 
Association Fraternelle Mennonite since 
June 1950. 

The situation could have been much 
worse. One weekend each month, the 
weekend of the fire, all those who can 
manage are sent home to spend some 
time with their families, and most of the 
personnel takes the time off. Normally 
the original building where the fire took 
place houses 22 residents and a staff of 
five. 

Unconfirmed reports have it that 
chemicals injected into the wood for 
purposes of pest and termite control 
may have triggered the combustion 
which started near points where the 
fireplace chimney passes through the 
floors. 

Part of the building is used for class- 
rooms and workshops. Each of the five 
long-term staff members who had 
apartments in the building lost all their 
personal belongings. 

Although someone making the rounds 
at midnight reported everything to be 
fine, the fire may already have been 
smoldering between one ceiling and the 
floor above it as early as ten o'clock. 
Once the fire broke through the floor, 
the building burned quickly. Twenty- 
foot flames shooting out of the moun- 
taintop residence could be seen for 
miles. Wissembourg's fire brigade 
responded within ten minutes, and were 
soon joined by fire fighters from 
Bergzabern, Germany, twelve ki- 
lometers away. 

Mont des Oiseaux was once one of 
seven homes operated by Mennonite 
Central Committee to care for war or- 
phans in the late 1940s. Once the situa- 
tion in France stabilized, the French 
Mennonites assumed responsibility for 
the home and transformed it into a 
home for the mentally handicapped. 
Among the directors who served at 
Mont des Oiseaux were Jonas and Mary 
Klassen of Springfield, Ohio, and the 
sisters Regina and Nellie Nussbaumer 
of Basel, Switzerland. The current di- 




The building which bunted at Wissembourg, 
France, killing four mentally handicapped 
young adults, was originally part of a historic 
estate. It was operated by an association of 
French Mennonites. 



rector is Theo Hege of Wissembourg. 

Funeral services for the four children 
were conducted on Feb. 2, at Wissem- 
bourg, at Bischwiller, and other loca- 
tions.— Jan Gleysteen with report from 
Erika Gleysteen, worker at Mont des Oi- 
seaux 



MCC Canada : 

New staff position, new 

building approved 

A resolution calling for two board meet- 
ings a year, the creation of a constit- 
uency relations position, and a decision 
to build a new office facility were 
among the highlights of the annual 
Mennonite Central Committee Canada 
(MCCC) board meeting, held Jan. 19-21 
in Tofield, Alberta. 

Board members indicated that they 
do not want to "rubber-stamp" execu- 
tive committee decisions. "We want to 
keep in touch and grapple with issues 
with the MCC Canada staff," said Dave 
Redekop, representing the Mennonite 
Brethren Conference. A special board 
session is planned for September 1984. 

The board approved the creation of a 
new constituency relations position and 
invited John Wieler, presently director 
of MCC Canada Overseas Services, to be 
MCC Canada's first Constituency Rela- 
tions director, beginning in September 
1985. Wieler, who has served as 
overseas director for ten years, will take 
a nine-month leave, beginning in 
September 1984. 

Board members also gave MCC 
Canada the green light to join MCC 
Manitoba in construction of new ac- 
cessible office facilities. A joint MCC 
Manitoba/MCC Canada committee will 
study the proposed construction and 
final decisions will be made following 
the committee's presentation. 

Other highlights of the annual meet- 
ing: 



•The board agreed to continue a pro-life 
position, specifically in the areas of 
abortion, capital punishment, war, and 
alcohol and drug abuse. 
•Information Services was given per- 
mission to produce a special made-for- 
TV film about water and MCC water 
projects around the world. 
•Personnel Services indicated that it 
will pay special attention to recruitment 
in Spanish-speaking constituent 
churches, in order to fill needs for 
workers in Latin and South America. 
•Board members learned that the ex- 
perimental Alternative Sources of 
Funding Project, directed by Frank 
Isaak, brought $194,000 to MCC Canada 
and MCC overseas projects during the 
last eight months. The funds were 
donated by foundations and individual 
donors. 

•Board members asked Native Concerns 
to find appropriate ways to respond to 
the family and child welfare needs of 
natives in urban and rural communities. 
During discussion about Native 
Concerns programming, staff member 
Eric Rempel indicated that the greatest 
problem facing natives today is not eco- 
nomic poverty but "poverty of spirit." 
"For too long people and governments 
have been doing everything for them," 
said Rempel. "We need to help them to 
help themselves." 

•The board accepted a Peace and Social 
Concerns resolution about the cruise 
missile and militarism and accepted, in 
principle, a statement about Central 
America. 



Planning begins for 85 
convention 

The Convention Planning Committee 
which is to guide the development of the 
1985 Mennonite Church General 
Assembly and churchwide conventions 
met for the first time on Dec. 15 and 16 
at Ames, Iowa. The committee toured 
buildings on the Iowa State University 
campus, the site of the 1985 convention, 
and met with university personnel re- 
garding basic physical arrangements. 

In subsequent sessions the Planning 
Committee chose Ames 85 as the official 
name of the convention. Development of 
a theme was begun but needs to be fi- 
nalized. 

Local committees as well as the Wor- 
ship Committee are presently being 
chosen and will no doubt be at work by 
mid-1984. 

The Planning Committee was en- 
thusiastic about the suitableness of the 
facilities for all phases of the conven- 
tion, youth convention, and children's 
activities as well as adult meetings and 
General Assembly. Dormitories for 



134 



Gospel Herald 



adults are within easy- walking distance 
of the meeting rooms and there are 
many other lodging accommodations in 
the area. Both Iowa State University 
and the city of Ames are eager to host 
this Mennonite meeting. 

Persons on the Convention Planning 
Committee are Myron Augsburger, 
moderator of General Assembly; James 
M. Lapp, chairman; Don and Karen 
Gingerich, local arrangements chair- 
persons; Terry and Anne Stuckey, Wor- 
ship Committee chairpersons; Lois 
Swartzendruber, children's activity di- 
rector; Joy Lovett, Afro American Men- 
nonite Association; Sam Hernandez, 
Hispanic Comite; Lavon Welty, youth 
secretary; Dan Shenk, local youth direc- 
tor; Barbara Reber, WMSC executive 
secretary; David Miller, Youth Conven- 
tion coordinator; Mildred Schrock, 
General Board office; Freida Myers, 
General Board office, and Wayne North, 
convention coordinator. 

The committee meets again June 11- 
12, 1984, to continue planning. 



Oregon church votes to 
withdraw from General 
Conference 

Members of Emmanuel Mennonite 
Church, Salem, Ore., have voted 109-5 in 
favor of withdrawing from membership 
in the General Conference Mennonite 
Church and the Pacific District Con- 
ference. The decision was made at a con- 
gregational meeting on Jan. 24. 

Emmanuel pastor Dwain Holsapple 
said the move came after many years of 
struggles about the church's relation- 
ship to the larger bodies. "For a long 
time now we have not been fully com- 
mitted to the General Conference," he 
said. "Our main problems have been 
with the conference's theological 
liberalism and tolerance of things that, 
in our view, are unscriptural and un- 
godly." 

Holsapple said that Bethlehem 83, the 
churchwide gathering held in Pennsyl- 
vania last August, focused his congrega- 
tion's dissatisfaction with its conference 
affiliation. 

"The failure of the General Con- 
ference to take clear, scriptural posi- 
tions on issues like homosexuality 
brought things to a head," he explained. 
"There is not the concern in conference 
leadership levels that there should be 
about ungodliness. The conference has 
for years been weak in its interpretation 
of Scripture. As a result, we were look- 
ing at the possibility of a major split 
within our own congregation unless the 
matter was dealt with." 

According to Vern Preheim, general 
secretary of the General Conference, the 



vote by Emmanuel to withdraw without 
first dialoguing with conference 
leadership violates the GCMC constitu- 
tion. It stipulates that "when a con- 
gregation is giving consideration to 
withdrawal action, no final decision will 
be taken prior to discussions with an of- 
ficial representative from the con- 
ference who will share the concerns of 
the conference." 

Preheim has requested a meeting 
with the Emmanuel congregation in 
mid-March. 



New directions charted 
for broadcasting 

Mennonite Board of Missions will free 
resources for new directions in 
broadcasting by ending Art McPhee in 
Touch. The radio program will go off the 
air on June 29. 

"Dropping Art McPhee in Touch rep- 
resents a shift from daily programming 
to radio spots and specials along with 
training congregational leaders to 
produce their own broadcasts," said 
MBM Media Ministries director Ken- 
neth Weaver. 

Changing technology is one factor 
contributing to this shift, he said. Cable, 
video systems, and computers now 
allow communicators to reach smaller, 
specifically targeted audiences more ef- 
fectively. Weaver also mentioned the 
growing importance of visual communi- 
cation and the power of the visible 
storyteller. 

These factors, coupled with deregula- 
tion of the broadcast industry and rising 
costs, call for experimentation and in- 
tegration of media into total Mennonite 
Church ministry. "Change, rather than 



continuity, will be the hallmark of the 
future," he said. Another reason the 
five-year-old program is leaving the air 
is because McPhee has asked to be 
released from it. 

Weaver said Art McPhee will 
continue to work as a part-time 
consultant and producer for MBM. His 
first major project will be to prepare 
radio spots and an evangelistic series to 
aid church development. He continues 
to lead MBM's Evangelism and Church 
Development seminars, including the 
Friendship Evangelism Seminar. 

"Art McPhee in Touch was quite suc- 
cessful in pulling congregations to- 
gether to cooperatively sponsor the 
program as a community ministry," 
said Ron Byler, director of English 
broadcasting. 

Byler feels McPhee used the radio me- 
dium to good advantage. "He used 
stories, anecdotes, and ear-catching 
quotes, and related these to the gospel 
so that churches, stations, and listeners 
responded favorably to the program." 

Ron agreed that it's good to stop while 
the program is still fresh and interest- 
ing, noting that this frees MBM to work 
at new directions. "It's always good to 
phase out before your ideas and en- 
thusiasm have dried up," he said. 

"Highlights for me were contact with 
listeners and the opportunity to chart 
progress in their families as well as to 
pray for needs they've been facing," said 
McPhee. 

He reported that some listeners even 
called long-distance to share problems 
they struggled with. 

The program helped sponsoring con- 
gregations gain visibility in their com- 
munities, too, and welcomed listeners to 
attend. 

Since its first program on Jan. 1, 1979, 




Art McPhee (left), Ron Byler (center), ami Gary Oyer (right), confer in early January 
during a recording of the Imt Art McPhee in Touch radio programs at MBM offices (ft 
Harrisonburg, Va. 



FEBRUARY 21, 1984 



135 



Art McPhee in Touch has been used on 
144 radio stations through the sponsor- 
ship of 141 congregations and busi- 
nesses. Nearly 5,500 listeners responded 
to the program by mail. 

Byler said McPhee has helped MBM 
to think about how to use media to work 
at church planting and growth. He has 
helped develop a package of programs 
for church development that not only is 
acceptable to stations in prime time, but 
that also work at saturation use with ef- 
fective advertising techniques. 

"We will miss Art McPhee in Touch as 
a valuable component in relating to the 
church," Byler said. "But Art will 
continue to help us develop new radio 
and television materials." 

He noted that a second church 
development package, planned for 
release late this year, will focus directly 
on calling listeners to a faith commit- 
ment. 



EMS ministers week 
inspires despite fire 

"The modern church can get so caught 
up in its programs and activities that it 
forgets its primary task — to present the 
crucified Christ," said Arthur Cli- 
menhaga in an opening address on Jan. 
16 at Eastern Mennonite Seminary's an- 
nual ministers week. 

"The message of the cross is the word 
of wisdom we have to offer," said Cli- 
menhaga, who is general secretary of 
the Brethren in Christ Church. Al- 
though "the preaching of the cross" 
often seems foolish to the unbeliever, it 
is "a life-changing power" the church 
can claim and use as a basis for daily 
discipleship. 

Climenhaga gave evening talks on 
"Discerning the Wisdom of God," 
"Developing the Mind of Christ," and 
"Depending on the Spirit of God" during 
the four-day leadership training school. 

Some 280 pastors, spouses, and lay 
leaders from across the United States 
registered for the conference. 

The week's activities went on as 
scheduled despite the Tuesday morning 
fire that gutted the administration 
building on campus, which was being 
renovated. Participants in the con- 
ference took an offering on Wednesday 
at their own initiative and raised $4,000 
in cash and pledges for a new rebuilding 
fund. 

The ministers' week program fea- 
tured a classroom format. Fourteen 
classes met twice daily Tuesday through 
Thursday on topics from biblical in- 
terpretation to evangelism to spiritual 
disciplines. 

Edward B. Stoltzfus, associate 
professor of theology at EMS, taught a 



European workers 
welcome World 
Conference travelers 

Mennonite Board of Missions workers in 
Europe expect to be in the thick of 
things when thousands of Mennonites 
from all over the world travel to Europe 
in July for the Xlth assembly of Men- 
nonite World Conference in Strasbourg. 

Many of the 31 workers will not be 
home when visitors come calling. They 
will be attending the conference them- 
selves or vacationing or returning to 
North America for furlough. Those who 
stay home will be busy hosting friends 
and family who are in Europe for the 
conference. 

But the workers have outlined limited 
hospitality plans for visitors: 

France. Contact: Foyer Grebel, 19, 
rue du Val d'Osne, 94410 St. Maurice. 

"People should not hesitate to contact 
workers they know or projects they 
want to see," said Neal Blough, "but all 
will depend upon the time available and 
the number of people passing through." 
Four workers live in the Paris suburbs 
of St. Maurice and Verrieres-le-Buisson. 
MBM Europe director Larry Miller and 
his family live in Strasbourg. 

Belgium. Contact: Centre Mennonite 
de Bruxelles, 112, rue Franklin, B-1040, 
Brussels. 

The six workers in this country — all 
located in the capital city of Brussels- 
will be in town. The two families at the 



Mennonite center will provide lodging 
and breakfast for 150 Belgian francs per 
person. All six workers are willing to 
provide travel information. 

England. Contact: London Mennonite 
Centre, 14, Shepherds Hill, Highgate, 
London N6 5AQ. 

All six workers live in London, but 
will not be available for overnight lodg- 
ing during World Conference time. 
London Mennonite Centre no longer 
operates a guesthouse, but visitors are 
invited to worship with London Men- 
nonite Fellowship on Sundays at 2:00 
p.m. 

Ireland. Contact: Irish Mennonite 
Movement, 4 Clonmore Villas, 92 
Ballybough Road, Dublin 3. 

All five workers live in the Irish 
capital of Dublin, although most expect 
to be gone during World Conference 
time. Information on inexpensive lodg- 
ing is available from Irish Tourist Board 
offices in New York, Chicago, and To- 
ronto. 

Spain. Contact: John and Bonny 
Driver, Farnes-49-Entlo la, Barcelona 
32. 

The six MBM workers— located in 
Barcelona, Burgos, and Malaga— will 
not be able to provide lodging. 

Sweden. Contact: Tom and Disa 
Rutschman, Lingonstigen 34 B, S-96040 
Jokkmokk. 

Rutschmans live and work in Disa's 
home area north of the Arctic Circle. 
They welcome anyone who ventures 
that far north! 



class on "Ethical Issues in the Congrega- 
tion." 

Stoltzfus tried to help his group 
consider ways that people respond to 
specific issues and how they approach 
an issue with biases. "When an issue be- 
comes sensitive, people don't want to 
deal with it," Stoltzfus said. 

Studying the issue of homosexuality, 
for example, is "quite difficult" in Chris- 
tian circles "because of the difficulty of 
separating orientation from actual be- 
havior," he continued. "Everyone has 
some degree of interest in others of the 
same sex. At what point on the con- 
tinuum does this become unacceptable, 
even apart from actual sexual contact?" 

The EMS professor said that over the 
centuries the church has at times re- 
jected homosexuals outright, ignored 
them, or given qualified to outright ac- 
ceptance. 

"The question is, can a homosexual be 
fully accepted as a Christian, and if so, 
can he or she be a church member with 
full rights and privileges?" Stoltzfus 
asked. 

In addition to classes, Willard M. 
Swartley led morning Bible studies on 
the apostle Paul's letters to the Corin- 



thians. Swartley, who is associate 
professor of New Testament at the As- 
sociated Mennonite Biblical Seminaries 
at Elkhart, Ind., gave special attention 
to examples and principles of ethical 
discernment. 

Swartley also led a daily workshop on 
"Corinthian Concerns Today." Four 
other afternoon workshops were of- 
fered, including "Men and Women in 
Congregational Life," led by Margaret 
M. Foth and Owen E. Burkholder. 




Arthur Climenhaga (second from left) talks 
with Eastern Mennonite Seminary ministers 
week participants Leon Shrock (far left), 
Henry Helmuth (Center). Modes tine Davis, 
and EMS dean George R. Brunk III. 



136 



Gospel Herald 



MENNOSCOPE 



Two recent lectures on the 
Soviet Union at Brussels Men- 
nonite Center in Belgium at- 
tracted considerable interest. In 
December, Jim Forest, general 
secretary of International 
Fellowship of Reconciliation, 
showed slides and spoke on the 
theme "A Trip for Peace to the 
Soviet Union." In late November, 
Vasil Magal, speaker on two Men- 
nonite Board of Missions radio 
programs beamed to the Soviet 
Union and pastor of a congrega- 
tion for Soviet emigrants in 
Belgium, gave a presentation on 
"A Glimpse into the Lives of 
Christians in the Soviet Union." 
The events were part of the 
center's lecture series for Belgian 
Mennonites and other interested 
persons. 

A Mission Fellowship and 
Study Visit in the eastern USA, 
May 31-June 9, is being planned 
by Mennonite Board of Missions. 
Pastors, congregational mission 
communicators, and other 
interested persons are invited to 
gain firsthand exposure to 
contemporary mission in New 
York City, Virginia, and Wash- 
ington. The visit will begin and 
end in Harrisonburg, Va. Par- 
ticipants are responsible for their 
own costs. Interested persons 
may contact Willard Roth by 



Mar. 10 at MBM, Box 370, 
Elkhart, IN 46515. 

Three members of the Men- 
nonite Board of Missions staff 

who served a combined 25 years 
of service in the Church Relations 
Department terminated at the 
end of the fiscal year on Jan. 31. 
Joel Kauffmann, a writer and 
illustrator whose many special 
projects included the Grossdoddy 
drama and Sent slide-sound 
presentations, has become a full- 
time writer, cartoonist, and film- 
maker. Edna Zehr, who has been 
responsible for the missionary 
support partner network, and 
Nathan Reiff, who recruited 
many of the current AIM 
Partners, have both retired. 

Five communities are hosting 
Friendship Evangelism Seminars 
in March. Sponsored by Men- 
nonite Board of Missions, the 
weekend events help Christians 
share their faith in natural ways. 
The locations and dates are: Iowa 
Mennonite School, Kalona, Iowa, 
Mar. 2-3; Nairn Mennonite 
Church, Ailsa Craig, Ont., Mar. 
9-10; Wilmot Mennonite Church, 
Baden, Ont., Mar. 23-24; Faith 
Mennonite Church, Newton, 
Kan., Mar. 30-31; and Roanoke 
Mennonite Church, Eureka, 111., 
Mar. 30-31. Arthur McPhee will 
lead all the seminars except the 
one in Kansas, which Don Yoder 
will lead. More information on 
the seminars is available from 
Melba Martin at Box 370, 
Elkhart, IN 46515. 

Don Yoder of Tempe, Ariz., 



and David Shenk of Mountville, 
Pa., represented the Mennonite 
and General Conference Men- 
nonite churches at the Wash- 
ington (D.C.) Roundtable on 
Evangelism in December. They 
and about 40 other evangelism 
leaders from a variety of denomi- 
nations shared ideas and en- 
couraged each other in their ef- 
forts to promote church growth 
and church planting. Don is a 
church planting consultant for 
both Mennonite Board of 
Missions (MC) and Commission 
on Home Ministries (GC). David 
is director of home ministries and 
evangelism for Eastern Men- 
nonite Board of Missions and 
Charities (MC). 

Missionary arrivals: Don and 
Marilyn Brenneman returned to 
North America in mid-December 
following a special one-year 
assignment in Argentina with 
Mennonite Board of Missions. 
They assisted Argentine Men- 
nonite Church with leadership 
training. Brennemans' address is 
602 Maplecrest Dr., Goshen, IN 
46526. Elaine Kauffman, a 
worker in Brazil since 1973 with 
Mennonite Board of Missions, 
returned to North America on 
Jan. 14 for a 17-month furlough. 
She has taught at a school for 
missionary children and assisted 
Brazil Mennonite Church in a va- 
riety of assignments. Elaine's ad- 
dress is Associated Mennonite 
Biblical Seminaries, 3003 Ben- 
ham Ave., Elkhart. IN 46517 

Missionary departures: 



Charles and Ruth Shenk, 

workers in Japan with Mennonite 
Board of Missions, returned to 
that country on Feb. 2 following a 
six-month furlough. Their new 
assignment is to assist the small 
scattered Mennonite congrega- 
tions in the Tokyo area. Snenks' 
address is Japan Anabaptist 
Center, 1-17 Honan 2-chome, 
Suginami-ku, Tokyo 168, Japan. 
Miriam Krantz, a worker in 
Nepal with Mennonite Board of 
Missions, returned to that 
country on Jan. 21 following an 
eight-month furlough. She is a 
nutritionist with the United 
Mission to Nepal. Miriam's ad- 
dress is UMN, Box 126, 
Kathmandu 711 000, Nepal. Paul 
and Vesta Miller, longtime Men- 
nonite Board of Missions workers 
in India who retired last year, 
returned to that country on Jan. 
12 for 3 to 5 months to complete 
property transfers and other 
matters. Their address is Bihar 
Mennonite Church, Latehar, 
Palamau, Bihar, India. 

New members by baptism and 
confession of faith: Rocky Mount, 
N.C.: Elizabeth Daniels' by bap- 
tism and Madline Neal by 
confession of faith. Northridge 
Christian Fellowship, Spring- 
field, Ohio: Dale Bowman, Nicki 
Detling, Terry and Margie 
Everhart, Keith and Judi Rags- 
dale, Taulbie and Jeanie Tussey, 
Thelma Decker and Carrie Young 
by confession of faith. Bancroft, 
Toledo, Ohio: Melanie Swartz- 
entruber. Northside, Lima, Ohio: 



imnmmmt 
this w? 



" 1,500 was the average each of us in the 
U.S. paid last year for medical care . . . 
through insurance, direct payments to doc- 
tors and hospitals, and taxes for government 
medical assistance programs. Total U.S. 
medical care expenses exceeded $350 billion 
in 1983. 

Medical care expenses take more of our 
income each year. In 1977, 8.8<t of every 
dollar was spent on medical care. In 1982, 
10.5<t of each dollar went for medical care. 

To cover these constantly increasing costs, 
health insurance companies must charge 
higher premiums. Mennonite Mutual Aid also 
must increase its premiums for Medical 



Expense Sharing Plan members under age 
65. Increases will vary by age, deductible, 
and state of residence, but most will range 
between 17% and 29% . . . and will be 
effective on Certificate anniversary dates, 
beginning April 1, 1984. 

What can we do about the problem? 
IEf Work at wellness, so we need less 

medical care. 
OEf Choose coverage that allows us to take 

personal responsibility for initial expenses. 
Ef Select doctors who allow us to participate 

in care and decisions concerning our health. 

r 

through MMA, Mennonites can share each 
other's medical expenses. During this dif- 
ficult time, let us continue to "bear each 
other's burdens." 

© 

Mennonite 

Mutual Aid Goshen, IN 46526 



FEBRUARY 21, 1984 



137 



Evone Miller by confession of 
faith. Zion, Archbold, Ohio: Fred 
Baer, Sheri Klinger, Maria 
Lehman, Denice Reynolds, and 
Ronda Reynolds. Hopewell, 
Kouts, Ind.: Eric Nix and Bruce 
Overholt by baptism and Jerome 
Basinger by confession of faith. 

Change of address: Robert 
Nolt from Dakota, 111., to 2682 IL 
Route 75 N, Freeport, IL 61032. 
Phone (815) 233-0290. Earl D. 
Wenger from Manheim, Pa., to 
1412 E. Newport Rd., Lititz, PA 
17543. 



BIRTHS 



Albrecht, James and Carolyn 
(Klingelsmith), Goshen, Ind., 
second son, Jeffrey Keith, Jan. 
24. 

Birky, Jay and Sandi 
(Helmuth), Kouts, Ind., first 
child, Jayson Monroe, Jan. 20. 

Cunningham, Spencer and 
Drussilla (Pohl), Toledo, Ohio, 
second child, first son, Kristoff 
Spencer, Jan. 30. 

Davidson, Bill and Lois 
(Shank), Lebanon, Pa., fourth 
child, second son, Steven James, 
by adoption, Dec. 14. 

Dietzel, Gerald and Judy 
(Kreutziger), Pigeon, Mich., first 
child, Jason Paul, Dec. 27. 

Drudge, Neil and Ellen 
(Beare), Uxbridge, Ont., first 
child, Christopher Neil, Dec. 23. 

Gehman, Dennis and Sharon 

(Moyer), , Pa., second 

child, first daughter, Renee 
Lynette, Jan. 10. 

Halteman, Glenn and Joyce 
(Detter), Schwenksville, Pa., 
third child, first son, Adam Seth, 
Jan. 27. 

Helleman, Brian and Diane 
(Moser), Tremont, 111., first child, 
Ashley Christine, Jan. 9. 

Kauffman, Dwight and Trella 
(Hochstetler), Wellman, Iowa, 
fifth child, third daughter, Luella 
Marie, Jan. 17. 

Loux, Philip and Ruth 
Kanagy, Tokyo, Japan, first 
child, Erin Satomi Kanagy-Loux, 
born on Jan. 12, 1983; received for 
adoption on Jan. 22, 1984. 

Metzler-Ruth, Marlin and 

Sharon, , Pa., first child, 

Matthew Ryan, Jan. 21. 

Miller, Paul E. and Anne 
(Stutsman), Millersburg, Ind., 



second child, first daughter, 
Kellie Darlene, Jan. 30. 

Nelson, Donald and Jacqueline 
(Kreider), New Holland, Pa., first 
child, Amanda Jo, Jan. 20. 

Rutt, Roger and Pamela 
(Rohrer), Lancaster, Pa., first 
child, Jason Michael, Jan. 25. 

Schrock, Jon and Kathy (Sal- 
monsen), Lancaster, Pa., second 
son, David Adam, Dec. 24. 

Short, Duane and Roselyn 
(Rupp), Wauseon, Ohio, second 
child, first daughter, Patricia 
Ann, Jan. 30. 

Short, Gregory and Jill 
(Graber), Archbold, Ohio, second 
daughter, Brittany Laine, Jan. 
24. 

Slusher, Doug and Kathy 
(Yordy), Morton, 111., second 
child, first daughter, Lena Yordy, 
Feb. 3. 

Springer, Jeffrey and Lisa 
(Kucik), Minier, 111., first child, 
Jennifer Annette, Jan. 7. 

Stevanus, Dale and Linda 
(Reinhart), Kitchener, Ont., sec- 
ond child, first daughter, Natalie 
Lynn, Jan. 19. 

Stoltzfus, Dwight and Sue 

(Bergey), , Pa., first child, 

Jessica Bergey, Nov. 10. 

Swartley, Philip and Renee 
(Burkholder), Perkasie, Pa., third 
daughter, Amber Nicole, Sept. 1. 

Walter, Jeremy and Judy 
(Honsaker), State College, Pa., 
first child, Justin Paul, Jan. 15. 

Williams, Willi and Annette 
(Cender), Fisher, 111., fourth 
child, second daughter, Alicia 
Lorine, Jan. 28. 

Yoder, Galen and Gloria 
(Vance), Wellman, Iowa, first 
child, Caleb Austin, Jan. 17. 

Zehr, John David and 
Bernadette (Magsamen), Cham- 
paign, 111., third child, second son, 
Jonathan Joseph, Jan. 25. 



OBITUARIES 



Bond, James William, son of 

William and Susan (Mishler) 
Bond, was born at Ashwood, 
Ore., Aug. 8, 1904; died of 
Parkinson's disease at Albany, 
Ore., Jan. 16, 1984; aged 79 y. On 
Sept. 19, 1926, he was married to 
Mary Gingrich, who survives. Al- 
so surviving are 3 sons (James, 
Harold, and Kenneth), one 
daughter (Elsie Jones), 15 grand- 



children, 9 great-grandchildren, 2 
brothers (Charles and George) 
and 6 sisters (Nancy Glick, Cora 
Bitakofer, Alice Hartman, Ella 
Miller, Frances Martin, and 
Laura Carlson). He was a mem- 
ber of Albany Mennonite Church, 
where funeral services were held 
on Jan. 18, in charge of Ed 
Springer; interment in Lebanon, 
Ore. 

Crumrine, Esther, daughter 
of Daniel and Magdalene (Good) 
Augsburger, was born at Flan- 
agan, 111., Oct. 21, 1902; died at 
Methodist Medical Center, 
Peoria, 111., Jan. 27, 1984; aged 81 
y. On Dec. 27, 1923, she was mar- 
ried to George Crumrine, who 
died on Jan. 11, 1982. Surviving 
are 3 sons (George, Robert, and 
Eugene), 3 daughters (Ruth- 
Mrs. Aaron Litwiller, Dorothy- 
Mrs. Harry Ingram, and Lor- 
etta— Mrs. Clifford Graffis), 20 
grandchildren, 12 great-grand- 
children, and one sister (Mrs. Ida 
King). She was preceded in death 
by 2 brothers. She was a member 
of First Mennonite Church, 
where funeral services were held 
on Jan. 30, in charge of James 
Detweiler; interment in Roberts 
Cemetery. 

Detwiler, Lizzie M., daughter 
of Frank and Sarah (Moyer) 
Freed, was born in Franconia 
Twp., Pa., July 29, 1896; died at 
Rockhill Mennonite Community, 
Sellersville, Pa., Jan. 21, 1984; 
aged 87 y. She was married to 
Tyson L. Detwiler, who died in 
1962. Surviving are one son 
(Stanley F.) 3 daughters (Edith- 
Mrs. Horace A. Halteman, 
Sara— Mrs. Enos B. Hunsberger, 
and Arlene— Mrs. Harold M. 
Young), 15 grandchildren, 24 
great-grandchildren, and one 
great-great-grandchild. She was 
preceded in death by one son 
(Roy) and 2 grandchildren. She 
was a member of Franconia Men- 
nonite Church, where funeral 
services were held on Jan. 25, in 
charge of Floyd Hackman and 
Curtis Bergey; interment in 
Franconia Mennonite Cemetery. 

Good, Ada M., daughter of 
Daniel and Mary (Yordy) Oren- 
dorff, was born in Flanagan, 111., 
May 12, 1890; died at Rest Haven 
Nursing Home, Morrison, 111., 
Jan. 21, 1984; aged 93 y. On Sept. 
26, 1946, she was married to A. C. 
Good, who died on July 29, 1978. 
Surviving are one stepdaughter 



(Lila— Mrs. Glen Ebersole), 5 
stepgrandchildren, and 10 step- 
great-grandchildren. She was a 
member of Science Ridge Men- 
nonite Church, where funeral 
services were held on Jan. 24, in 
charge of LeRoy Kennel; inter- 
ment in Science Ridge Mennonite 
Cemetery. 

Hartman, Margaret, daugh- 
ter of Arthur and Lydia (Hienz) 
Kursch, was born in Hobart, Ind., 
Jan. 8, 1953; died of cancer and 
complications in W.Va.. en route 
to National Institute of Health, 
Bethesda, Md., Dec. 20, 1983; 
aged 30 y. On May 31, 1975, she 
was married to James L. 
Hartman, who survives. Also 
surviving are her parents, one 
brother (James Kursch), and 2 
sisters (Beth— Mrs. Eric Hauser 
and Diane— Mrs. David 
Voglund). She was a member of 
Wooster Mennonite Church, 
where funeral services were held 
on Dec. 24, in charge of Glen A. 
Horner; interment in Maple 
Grove Memorial Park. 

Headings, Floyd C, son of 
Ezra and Nellie (Mohr) Headings, 
was born in Miami Twp., Ohio, 
Oct. 13, 1922; died at Sidney Me- 
morial Hospital on Jan. 2, 1984; 
aged 61 y. On Aug. 3, 1944, he 
was married to Margery Hooley, 
who survives. Also surviving are 
2 sons (James A. and Ralph), 5 
grandchildren, and one sister 
(Mrs. Velma Plank). He was a 
member of the South Union Men- 
nonite Church. Funeral services 
were held at the Calvary Baptist 
Church on Jan. 5, in charge of 
Barry Grahl and Howard 
Schmitt; interment in Fairview 
Cemetery, West Liberty, Ohio. 

Hess, D. Avery, son of Conrad 
and Ada Sue (Keen) Hess, was 
born at Quarryville, Pa., June 17, 
1889; died of a heart disease at 
Lancaster, Pa., Dec. 24, 1983; 
aged 94 y. On Nov. 8, 1916, he was 
married to Mary I. Murray, who 
died on Apr. 27, 1966. Surviving 
are 2 sons (Mahlon and Elvin), 6 
daughters (Anna May — Mrs. 
Charles Habecker, Erma — Mrs. 
Rufus Shelly, Ella— Mrs. Mahlon 
High, Ruth— Mrs. Earl Chap- 
man, Alta— Mrs. Elmer Mc- 
Donald, and Verna — Mrs. David 
Swartz), 19 grandchildren, 4 
stepgrandchildren, 15 great- 
grandchildren, and 12 step-great- 
grandchildren, 5 step-great- 
great-grandchildren, and 3 
sisters (Mrs. Ruth Hoffman, 
Beula — Mrs. Henry Hostetter, 
and Mrs. Ida Byers. He was pre- 
ceded in death by one son (David) 
and a grandson. He was a mem- 
ber of Masonville Mennonite 
Church, where funeral services 
were held on Dec. 28, in charge of 
Aaron H. Souders and Abram H. 
Charles; interment in the church 
cemetery. 

Hetrick, Claude Fay, son of 
Samuel and Clara Hetrick, was 
born near Springs, Pa., Oct. 25, 
1911; died at his home near 
Springs, Pa., Jan. 25, 1984; aged 
72 y. On Apr. 20, 1934, he was 
married to Pearl Johnston, who 
died on Mar. 27, 1973. Surviving 
are 4 sons (Donald, Charles, 
Larry, and Floyd), 5 daughters 




> Pontius 



YAW-W-Wtf. X DON'T KNOW 
WHETHER TO TAKE. A NAP 
OR GrO TO THE n&MT5. 




THE. RES NO 

PIOHTS ON 

SUNDAY 
AFTERNOON. 



Joel Kauffmann 




YOO'VE NEVER 
BEEN TO A 
BUSINESS WEETlNCr 
AT KY CHORCH. 




138 



Gospel Herald 



(Esther Durst, Marian, Marjorie 
Bowman, Donna Duvall, and 
Sandra Keener), 16 grand- 
children, 2 brothers (Kenneth 
and Walter), and one sister 
(Gladys Knopsnider). He was a 
member of Springs Mennonite 
Church. Funeral services were 
held at the Newman Funeral 
Home on Jan. 28, in charge of 
Walter Otto; interment in 
Springs Mennonite Cemetery. 

Horst, Michael A., son of 
Elam and Barbara (Hostetler) 
Horst, was born near Wooster, 
Ohio, Aug. 4, 1902; died of cancer 
at University Hospital, 
Columbus, Ohio, Jan. 18, 1984; 
aged 81 y. On Dec. 30, 1925, he 
was married to Elva Conrad, who 
survives. Also surviving are 3 
sons (George, Dale, and Philip), 
16 grandchildren, 4 great-grand- 
children, and 2 sisters (Salome 
Nair and Marietta Berkey). He 
was preceded in death by one 
brother (Cresson) and an infant 
sister (Icie). He was a member of 
Smithville Mennonite Church, 
where funeral services were held 
on Jan. 21, in charge of Herman 
F. Myers; interment in Sherwood 
Memorial Gardens, Wooster. 

Kauffman, Christian, son of 
Mr. and Mrs. Shem J. Kauffman, 
was born at Belleville, Pa., Apr. 
13, 1891; died at Schowalter Villa, 
Hesston, Kan., Jan. 23, 1984; 
aged 92 y. On Oct. 6, 1935, he was 
married to Lula Kauffman, who 
died in 1953. Surviving are one 
brother (Jacob) and one sister 
(Keturah Buckwalter). He was a 
member of Hesston Mennonite 
Church. Funeral services were 
held at Miller Funeral Home on 
Jan. 26, in charge of Waldo 
Miller; interment in East Lawn 
Cemetery. 

Landis, Clarence R., son of 
Phares B. and Elizabeth (Rudy) 
Landis, was born on Jan. 8, 1906; 
died of a heart attack at Lan- 
caster Osteopathic Hospital on 
Jan. 22, 1984; aged 78 y. On Apr. 
7, 1928, he was married to Mary 
E. Huber, who survives. Also sur- 
viving are one son (C. David 
Landis), one daughter (Betsy 
Ann Durborow), 7 grandchildren, 
2 great-grandchildren, and one 
sister (Elva R. Landis). He was a 
member of Neffsville Mennonite 
Church. Funeral services were 
held at the Richard H. Heisey 
Funeral Home on Jan. 25, in 
charge of Alvie Beachy and 
Edwin Bontrager; interment in 
Hess Mennonite Cemetery. 

Miller, Joe B., son of Ben A. 
E. and Amelia (Yoder) Miller, 
was born at Arthur, 111., Sept. 15, 
1906; died at Sarasota, Fla., Jan. 
20, 1984; aged 77 y. On Sept. 30, 
1930, he was married to Cora E. 
Otto, who died on Dec. 12, 1962. 
On Mar. 27, 1965, he was married 
to Kathrine K. Stoltzfus, who 
survives. Also surviving are one 
son (Ervin J.), one daughter 
(Amy J.), 6 grandchildren, 4 
great-grandchildren, 3 brothers 
(Abe, Dan, and Tobe). and one 
sister (Anna— Mrs. Albert Hel- 
muth). He was a member of East 
Union Mennonite Church, where 
funeral services were held on 
Jan. 24, in charge of J. John J. 



Miller; interment in North 
Gingerich Cemetery. 

Miller, Kimberly Ann, daugh- 
ter of John E. and Roxanne L. 
(Erb) Miller, was stillborn on 
Jan. 24, 1984, at Newton, Kan. 
Funeral service at Hesston Inter- 
Mennonite Church, in charge of 
Waldo E. Miller. 

Newcomer, Phares S., son of 
Christian and Annie (Snyder) 
Newcomer, was born in Rapho 
Twp., Pa.; died on Jan. 24, 1984, 
at Mennonite Home, Lancaster, 
Pa. He was married to Emma B. 
Landis, who died in 1981 after 72 
years of marriage. Surviving are 
3 sons (J. Raymond, Warren, and 
Clarence), 7 grandchildren, and 8 
great-grandchildren. He was a 
member of the Mennonite 
Church, Lititz, Pa. Funeral ser- 
vices were held at Mennonite 
Home Chapel on Jan. 27, in 
charge of Martin Nolt, Ralph 
Ginder, Joseph Ball, and Lester 
Zimmerman; interment in Erbs 
Cemetery, Lititz. 

Shank, Weldon M., son of 
Jacob and Fannie (Good) Shank, 
was born at Dayton, Va., Aug. 17, 
1894; died at Community General 
Hospital, Sterling, III, Jan. 15, 
1984; aged 89 y. On Dec. 19, 1915, 
he was married to Edna Eber- 
sole, who died on Jan. 21, 1981. 
Surviving are one daughter 
(Wilma— Mrs. Leslie Long), 4 
grandsons, 11 great-grandchil- 
dren, 2 brothers (Daniel and 
Wilmer), and 3 sisters (Annie — 
Mrs. M. R. Weaver, Mary— Mrs. 
Jacob Sutter, and Grace— Mrs. 
Herman Campbel). He was a 
member of Science Ridge Men- 
nonite Church, where funeral 
services were held on Jan. 18, in 
charge of LeRoy Kennel and 
Edwin Stalter; interment in 
Science Ridge Mennonite Cem- 
etery. 

Swartzendruber, Cora Ida, 

daughter of Jacob S. and Ida 
(Kempf) Yoder, was born at 
Johnson Co., Iowa, Nov. 7, 1894; 
died at Pleasantview Home, Ka- 
lona, Iowa, Jan. 26, 1984; aged 89 
y. On Nov. 25, 1915, she was mar- 
ried to John Y. Swartzendruber, 
who died on July 12, 1974. Surviv- 
ing are one son (J- Paul), 7 grand- 
children, 2 great-grandchildren, 
one half brother (Joe Yoder), and 
2 half sisters (Eva Troyer and 
Sadie Steiner). She was a mem- 
ber of Lower Deer Creek Men- 
nonite Church, where funeral 
services were held on Jan. 28, in 
charge of Dean Swartzendruber 
and Orie Wenger; interment in 
Lower Deer Creek Cemetery. 

Troyer, Amy B., daughter of 
Sam T. and Katie Eash, was born 
at Goshen, Ind., Dec. 22, 1908; 
died at Akron City Hospital, 
Akron, Ohio. Oct. 30, 1983; aged 
74 y. On Feb. 12, 1950, she was 
married to Moses M. Troyer, who 
survives. Also surviving are one 
son (Donald), 2 stepdaughters 
(Esther— Mrs. Leon Coblentz and 
Ruth— Mrs. Nate Zehr), 2 step- 
sons (Clarence and Mervin), 15 
grandchildren, one great- 
grandson, one sister (Leota— 
Mrs. Levi Burkholder), and 2 
brothers (Leon and Joe Eash). 
She was a member of Maple 



Grove Mennonite Church, where 
funeral services were held on 
Nov. 2, in charge of Elmer Yoder, 
Frank Dutcher, and Joe Schrock; 
interment in Walnut Grove Cem- 
etery. 

Wenger, Ruth Mae, daughter 
of Benjamin and Barbara (Kauff- 
man) Widmer, was born at Way- 
land, Iowa, May 13, 1906; died at 
Parkview Home, Wayland, Iowa, 
Jan. 18, 1984; aged 77 y. On Nov. 
27, 1930, she was married to 
Joseph C. Wenger, who died on 
Nov. 6, 1975. She was a member 
of Bethel Mennonite Church 
where funeral services were held 
on Jan. 20, in charge of Oliver 
Yutzy; interment in Bethel Cem- 
etery. 

Witter, Becky Jo, daughter of 
John K. and Grace (Reed Shawn) 
Zimmerman, was born at Har- 
risburg. Pa., Aug. 15, 1951; died 
of cardiac respiratory failure at 
Hinsdale, 111., Jan. 21, 1984; aged 
32 y. On Aug. 25, 1973, she was 
married to David Witter, who 
survives. Also surviving are one 
brother (William Zimmerman) 
and a grandmother (Minnie Zim- 
merman). She was a member of 
Lombard Mennonite Church, 
where funeral services were held 
on Jan. 24, in charge of E. Joe and 
Emma Richards. 

Yeager, Anna H., daughter of 
Michael S. and Florence (Eby) 
Horst, was born in Clearspring, 
Md., Mar. 21, 1914; died at 
Chambersburg, Pa., Jan. 3, 1984; 
aged 69 y. She was married to 
Earl D. Yeager, who survives. 
Also surviving are 3 sons (Robert 
E., Richard D., and Enos H.), 4 
daughters (Mrs. Vonda Darlene 
Scott, Barbara — Mrs. Guy 
Cooper, Judith — Mrs. Richard 
Martin, and Sharon — Mrs. Joel 
Ezelle), 20 grandchildren, 4 
brothers (Reuben E., Nathan E., 
Enos E., and Abram E. Horst), 
and 3 sisters (Amanda— Mrs. J. 
Clinton Shank, Florence E. 
Horst, and Mrs. Lula Ross). She 
was a member of Pleasant View 
Mennonite Church, where 
funeral services were held on 
Jan. 6, in charge of Joe Esh and 
Omar R. Martin; interment in the 
church cemetery. 

Yoder, Joseph H., son of 
Joseph and Barbara (King) 
Yoder, was born in Reedsville, 
Pa., Feb. 16, 1904; died of cancer 
at Lewistown (Pa.) Hospital on 
Jan. 22, 1984; aged 79 y. On May 
25, 1957, he was married to 
Emma K. Peachey, who survives. 
Also surviving are one son (Rich- 
ard S. Yoder) and 2 brothers 
(David K. and John W. Yoder). 
He was a member of Allensville 
Mennonite Church, where fu- 
neral services were held on Jan. 
25, in charge of Paul E. Bender 
and Timothy R. Peachey; inter- 
ment in Allensville Mennonite 
Cemetery. 

Yoder, Mary Elizabeth, 
daughter of Adison and Saloma 
Shumaker, was born at West Lib- 
erty, Ohio, Jan. 13, 1894; died at 
Goshen, Ind., Jan. 14, 1984; aged 
90 y. On Mar. 13, 1934, she was 
married to Edwin J. Yoder, who 
died on Dec. 17, 1972. Surviving 
are 3 stepdaughters (Genevieve— 



Mrs. John Friesen, Gladys— Mrs. 
Dewayne Johns, and Olive 
Grace— Mrs. Edward Miller), 2 
stepsons (Gerald J. and Galen 
L.), one brother (Howard Shu- 
maker), and 2 sisters (Emma 
Shumaker and Nina— Mrs. Har- 
old Yoder). She was a member of 
College Mennonite Church, 
where funeral services were held 
on Jan. 16, in charge of Arnold C. 
Roth and Levi C. Hartzler; inter- 
ment in Maple Grove Cemetery, 
Topeka. 

Yost, E. M., son of Peter and 
Susan (Megli) Yost, was born at 
Plymouth, Neb., Sept. 28, 1902; 
died at Bethel Hospital, Newton, 
Kan., Dec. 16, 1983; aged 81 y. On 
Aug. 13, 1921, he was married to 
Emma Schmidt, who died on Jan. 
22, 1973. Surviving are one 
daughter (Louella — Mrs. Eldon 
Risser), 3 sons (Howard, Melvin, 
and Vernon), 13 grandchildren, 
and 17 great-grandchildren. In 
1921 he was ordained to the 
ministry and served churches in 
Greensburg, Kan., and Denver, 
Colo. He was overseer of Rocky 
Mountain Mennonite Conference. 
Funeral services were held at 
Hesston Mennonite Church, 
Hesston, Kan., Dec. 18, and at 
First Mennonite Church, Denver, 
Colo., Dec. 20, in charge of 
Walter Friesen; interment in 
Crown Hill Cemetery, Denver. 

Zimmerman, Benjamin, son 
of Levi and Katie (Bucher) Zim- 
merman, was born at Camp Hill, 
Pa.; died at the Mennonite Home, 
Lancaster, Pa., Jan. 28, 1984; 
aged 95 y. He was married to 
Grace Gish, who died in Novem- 
ber 1962. Surviving are 3 sons 
(Abner G., L. Henry, and Ralph 
G.), 2 daughters (Orpah A.— Mrs. 
Ivan W. Bauman and Esther E. 
Robinson), 12 grandchildren, and 
21 great-grandchildren. He was a 
member of Columbia Mennonite 
Church, where he served as dea- 
con, having been ordained in 
1944. Funeral services were held 
at the Mennonite Home Chapel 
on Jan. 31, in charge of Ivan 
Leaman, Paul Charles, Elmer 
Hertzler, John Witmer, and 
Ralph Ginder; interment in 
Good Cemetery. 



CALENDAR 



Weaver land /New Holland/Bowmansville 
area Keystone Bible Institute, Weaver- 
land Mennonite Church, Feb. 19-23 

Lancaster East Keystone Bible Institute, 
Mellinger Mennonite Church, Feb. 19-23 

Willow Hill area Keystone Bible Institute, 
Shady Pine Mennonite Church, Feb. 19-23 

Mennonite Board of Missions Board of Di- 
rectors, Elkhart, Ind., Feb. 23-25 

MCC Central States Annual Meeting, Men- 
nonite Brethren Church, Fairview, Okla., 
Feb. 25 

Council on Faith, Life, and Strategy, 

Laurelville, Pa., Feb. 26-29 
Conversations on Faith, Laurelville, Pa., 

Feb. 27-29 

Lebanon County area Keystone Bible In- 
stitute, Midway Church of the Brethren, 
Feb. 27-Mar. 2 



CREDITS 

P. 124 by David Hiebert; p. 128 by Kristina 
Mast Burnett; p. 133 by Jan Gleysteen; p. 134 
by J. Allen Brunaker. 



FEBRUARY 21, 1984 



L39 



ITEMS AND COMMENTS 



Lawyer uses Bible to keep clients out 
of court 

Can the Bible settle legal disputes? 
Attorney Steve Carlock of Indianapolis 
thinks so, and has opened a nonprofit of- 
fice to do so. Citing a caseload of 60,000 
cases a year in local courts, Mr. Carlock 
opened the Christian Justice Center to 
serve as a place for people who are will- 
ing to use the Bible to settle their dis- 
putes. In the first year of operation he 
handled 40 cases. That was less than an- 
ticipated, but he has found that a 
number of judges and fellow attorneys 
are beginning to support him, and refer 
cases to him. 

"I really thought more people would 
want to use the Bible instead of litiga- 
tion to solve their problems," he said. 
Among Mr. Carlock's successful cases 
were a dispute between a pastor and a 
church about how the denomination's 
doctrine was to be taught, and another 
between a physician and members of a 
hospital staff concerning who was and 
wasn't medically incompetent. 



Two hundred wars since 1941 

There have been about 200 wars since 
1941, according to an article by John 
Gellner, editor of Canadian Defence 
Quarterly, in the Jan. 5 Globe and Mail. 
There were ten wars in 1983, and eight 
in 1982. Nations involved in war in 1983 
were Iran-Iraq, Israel-Syria, Israel- 
Lebanon, the U.S.-Syria, Libya-Chad, 
Ethiopia-Somalia, South Africa- 
Angola/Cuba, Thailand-Cambodia/ 
Vietnam, China-Vietnam, and 
Nicaragua-Honduras. Fighting is going 
on elsewhere too, Gellner writes, but 
these conflicts are internal and, 
therefore, not war— an armed conflict 
between sovereign states. 

Gellner notes that the "eyes of 
Western peace activists are riveted on 
the kind of war that has not occurred: 
nuclear war. The tendency is to dismiss 
those (conflicts) in progress as 'small 
wars.' " They are anything but that, he 
says — the Iran-Iraq war has claimed 
about 400,000 lives in just over three 
years. He also notes that the African 
wars have ruined countries such as 
Chad, Ethiopia, and Somalia, and are 
ruining Angola. 

Church groups attack Reagan panel's 
report on hunger 

Using words like "appalling" and "mis- 
leading," major national religious 
agencies denounced a controversial final 
report by President Reagan's commis- 



sion investigating hunger in the United 
States. The agencies accused the task 
force of presenting a false picture of 
hunger and malnutrition, and said its 
recommendations would, if adopted, 
make the problems worse. Criticized in 
particular, was a commission finding 
that very little evidence of "widespread" 
hunger exists and a recommendation to 
merge food assistance programs into 
single block grants to states. 

"President Reagan's Task Force on 
Food Assistance is bending the truth to 
fit political beliefs and purposely mis- 
leading the president and the American 
public by obscuring the reality of 
hunger and poverty in this country," 
said Paul Kittlaus, speaking for In- 
terfaith Action for Economic Justice, a 
coalition of 27 national religious 
agencies. A separate statement by 40 re- 
ligious and social service agencies 
expressed "disappointment and dismay" 
over the panel's final report. 

Monitoring group says Warner music 
videos are excessively violent 

More than half the music videos on 
MTV, Warner Communications' music 
television cable channel, feature vio- 
lence or strongly suggested violence, 
says the National Coalition on Televi- 
sion Violence. Reporting on its study of 
rock music over the past 20 years, the 
coalition says violent lyrics had in- 
creased by 75 percent from 1963 to 1973, 
and that they are currently more than 
twice as violent as in 1963. The coali- 
tion's monitoring of MTV found 18 
instances of violent or hostile action 
each hour. In addition, the monitoring 
found that the videos added "con- 
siderable violence" to the 1983 song 
lyrics, which averaged 8.5 instances per 
hour. 

According to Thomas Radecki, who 
chairs the coalition, "the fault for this 
disgusting and destructive violence lies 
with the U.S. Congress and the White 
House. The legislative and executive 
branches of our government have taken 
a hands-off and anything-goes attitude 
toward violent entertainment no matter 
how harmful or destructive." 

China's Bishop Fan reported back in 
jail 

A Roman Catholic bishop who has 
resisted China's officially sponsored in- 
dependent Catholic Church for 25 years 
is reportedly back in prison. He is 
Bishop Peter Joseph Fan, 76, of Paoting 
(Baoding), China. Church sources report 
from Hong Kong that the bishop and his 
vicar general, Huo Pin Chang, also in 
his 70s, were found guilty of secretly or- 
daining priests, violating currency ex- 
change rules, and communicating with 
the Vatican. They were said to have 



been tried, convicted, and sentenced by 
a court in Shiliazhuana, southwest of 
Peking, to 10 years in prison. 

China has spurned recent efforts of 
Pope John Paul II to effect a reconcilia- 
tion with the communist government. 
His appointment of Bishop Dominic 
Tang, 75, as archbishop of Canton in 
1981, was rejected by China. The arch- 
bishop lives in exile in Hong Kong. 



1,220 Christian civilian deaths 
reported in Lebanon fighting 

Some 1,220 Christian civilians have 
been killed in intercommunal fighting in 
the Shouf mountain region since Israel 
withdrew its forces from the area late 
last summer, says Lebanon's Catholic 
Center for Information. About 100 Leb- 
anese Christian villages have been 
caught up in the fighting, which has 
destroyed 17,200 homes, made 185,000 
Christians refugees, and destroyed 85 re- 
ligious institutions, including churches, 
convents, and monasteries, the center 
reported. 

According to figures compiled before 
the conflict, the Shouf region, which 
overlooks positions of the Multinational 
Force along the Lebanese coast, is 48 
percent Christian, 30 percent Druze, 
and 22 percent Muslim. About 56 of the 
region's towns and villages are Chris- 
tian, and all but one has been destroyed; 
of the 75,000 Christian residents, 70,000 
are refugees and about 5,000 are holding 
out at Deir-el-Kamar. The center had no 
statistics on the effects of the fighting 
on non-Christians. 

Critics call administration's human- 
rights policy a failure 

Three human-rights groups have ac- 
cused the Reagan administration of vio- 
lating U.S. laws governing human- 
rights policy in foreign relations. In a 
107-page report entitled "Failure: The 
Reagan Administration's Human- 
Rights Policy in 1983," the three groups 
charge that "while acknowledging the 
legitimacy of the laws in principle, dur- 
ing the past two years the administra- 
tion has stripped them of all force by 
violating their terms in practice 
whenever their application appeared in- 
consistent with the administration's 
overall policy objectives." 

Paula Kuzmich, a State Department 
representative, said the department 
"categorically rejects the criticisms" 
contained in the report. She said that 
"in general, this administration, the de- 
partment and its Bureau of Human 
Rights and Humanitarian Affairs, and 
assistant Secretary of State Elliott 
Abrams personally have pursued a vig- 
orous human-rights policy and placed 
human rights very much at the center of 
our endeavors." 



EDITORIAL 



NEWSPAPER 



390200 51 H 
MENNONITE BIBLICAL SEMINARY 
.5003 BENHAM AVE 
ELKHART IN 46517 



Pluralism: a lousy identity 



pluralism 4a: a state or condition of society in which 
members of diverse ethnic, racial, religious, or social 
groups maintain an autonomous development of their 
traditional culture or special interest within the 
confines of a common civilization. 

Persons viewing the Mennonite scene have increas- 
ingly used the word "pluralism" to describe our church. 
If what they mean is what is defined above, they are 
calling attention to an increasing diversity of belief and 
practice among people who wish to be called Mennonite. 

My reaction to the term "pluralism" to describe the 
Mennonite Church has been somewhat negative. I find 
myself partly pictured in the following characterization 
by Robert Kreider: "Pluralism is a problem for the neat 
and tidy. It offends our sense of order. It escapes our ca- 
pacity to control and manage— yes, to play God" {Men- 
nonite Quarterly Review, July, 1983, p. 192). 

If I would be a little less hard on myself, I think that a 
casual reference to pluralism troubles me because at 
first blush it seems to imply that beliefs and practices 
really don't matter — that anything goes. Indeed some- 
times I get the impression that some delight in high- 
lighting pluralism. 

But anyone concerned about the unity of the church, 
as I am, must come to terms with pluralism, for no two 
people think and practice exactly alike. At bottom, plu- 
ralism is simply difference of opinion. The apostle Paul 
had to come to terms with pluralism as he did in 
Romans 14, urging a position of considerable tolerance, 
for "who are you to pass judgment on the servant of 
another?. . . So each of us shall give account of himself 
to God" (Rom. 14:4a, 12). 

But then having written at length about the im- 
portance of liberty toward others, Paul turns his own 
argument on its head and presses upon the Romans the 
responsibility of seeking to avoid offense to another. "If 
your brother is being injured by what you eat, you are 
no longer walking in love. Do not let what you eat cause 
the ruin of one for whom Christ died" (v. 15). 

I think this suggests what makes me uneasy about the 
easy acceptance of pluralism: that diversity of practice 
may encourage a loosening of convictions — and some 
people may become confused, even lost in the shuffle. 
This is why church leaders keep seeking for a center of 
faith around which to rally and borders beyond which it 
is to be understood that a person has given up the faith. 

Nevertheless, as Paul implies, and as Robert Kreider 
illustrates in Mennonite Quarterly Review, we have al- 
ways had pluralism and we may as well learn to live 
with it. Kreider's article from which I quoted above is 



entitled "Let a Hundred Flowers Bloom" and "One Lord, 
One Faith, One Baptism." In the article he illustrates 
pluralism in terms of his Kreider family, in terms of the 
current Mennonite occupational diversity, and finally 
through the Mennonite World Conference. 

Certainly in the Mennonite World Conference is a 
diversity which we must accept. For our understanding 
of the gospel means that it must be applicable to people 
"from every nation, from all tribes and peoples and 
tongues" (Rev. 7:9). To have Mennonites in more than 40 
countries is at the same time a triumph and a challenge. 
"What are the irreducible and distinctive elements 
which draw into unity Mennonite peoples from a 
hundred cultures, who speak a hundred languages, and 
live in forty nations? Perhaps one finds the answers in 
controlling ideas— discipleship or faithfulness to Christ. 
One finds the answers in linkages — one's relationship to 
Christ, with fellow disciples, and with neighbors and 
strangers, even enemies." 

It seems a good place to begin, a center from which 
our descriptions of faithfulness may spread outward. 
This will imply that the ultimate definition of faithful- 
ness will be undertaken on the local level where mem- 
bers meet to study the Scriptures and share their lives 
and problems. Thus while we have fellowship on a 
worldwide basis and should learn from each other, we 
will expect the final interpretation to be done at home. 

Perhaps this may help to save us from the danger 
noted by Robert C. Campbell, president of the American 
Baptist Churches and reported in "Items and Com- 
ments" last week. "Most American Baptists think our 
identity is pluralism," he told the Baptist General 
Board. "That's a lousy identity." He went on to say that 
this emphasizes differences rather than what the 
Baptists have in common. 

If we work in different occupations, follow different 
news sources, read different books, belong to different 
political parties, and live in different provinces, states, 
and countries, there is bound to be pluralism. Indeed, 
the order of birth in a family probably contributes to 
pluralism. So some reasonable degree of tolerance is re- 
quired if we are to be able to function. 

The alternative to tolerance is divisiveness and the 
Lord knows we Mennonites have shown a strong 
tendency toward this. Actually, divisiveness itself be- 
comes a form of pluralism. So we have a choice. Can we 
tolerate a reasonable amount of diversity or must we 
split into separate groups to relieve the pressure caused 
by seeking to observe Romans 14:4 as well as 15?— 
Daniel Hertzler 



y^>i February 28, 1984 

Gospel Herald 



FEB £8 34 




Missionary dreamers T. K. Hershey, who served in Argentina from 1917 to 1948, and J. P. Lederach, who has served in Spain. 



When I was asked to speak in the Hesston College 
chapel on behalf of the Mission Board it brought back a 
flood of memories. I can easily recall -my Hesston 
College days and the annual mission talks. To be honest, 
I remember that chapels were quite often a time of day- 
dreaming. So, recognizing how easily you can daydream 
your chapels away, I decided to talk about dreaming and 
connect it with mission work. Actually, as strange as it 
may sound, I'd like to talk about missionaries as 
dreamers. 

What exactly is dreaming? My first conscious contact 
with dreaming, and I imagine this is common to many of 
us, came through the question: What do you want to be 
when you grow up? This is one of those curious ques- 



tions that is really exciting when you are younger, but 
becomes increasingly annoying as you become older. At 
any rate, my parents tell the story of the first time I was 
asked this question. 

There were several of us playing and some well-mean- 
ing adult asked us what we were going to be when we 
grew up. Responses varied from pastors to lawyers. 
When they turned to me, I unabashedly (and probably to 
the dismay of my parents) quipped, "I want to be a foot- 
ball." Ignoring for the moment my high aspirations, I 
believe the format of this question serves to point out 
the basic qualities of dreaming: it deals with the present 
reality and the future. 

More exactly, dreaming has to do with the correlation, 



142 



Gospel Herald 



or the relationship of the present with the future. 
However, I've noticed that there are various ways of re- 
lating the present with the future. Furthermore, I've 
discovered that different kinds of dreamers clearly 
depict these distinct styles of dreaming. 

For example, on the one side, I would group people 
like palm readers, Alvin Toffler, John Naisbitt, or Hal 
Lindsey. Now the only thread this mix of people has in 
common is the way in which they correlate the present 
with the future, or the way in which they dream, if you 
will. The palm-reader's style is to foretell the future ac- 
cording to the reality expressed on your hand. Toffler's 
Future Shock or Naisbitt's more recent Megatrends 
follow a somewhat similar pattern. First, they look 
critically at the world today, they gather information 
about it, they analyze it, they try to perceive how it is 
made up and how it works. Then, according to all of this 



The difference with the biblical 
dreaming is that dreamers changed 
their lives to conform to a vision. 



information, according to the present order of things, 
they project what the future will look like. 

Hal Lindsey, in several of his books, has done much 
the same thing, but with a Christian flavor. He looks at 
world events in order to predict the end of the world. 
This kind of dreaming, especially in its more serious 
forms, can be very useful. Its primary contribution is to 
help us think critically about our world today, and to 
reflect upon the consequences our actions, plans, and 
programs may have for future generations. 

Nonetheless, this type of dreaming has a very basic 
and questionable premise: It affirms that tomorrow, the 
future, can only ever be the product and the slave of the 
present reality and order of things. Underlying the pre- 
diction is the subtle principle that the future is an 
inevitable consequence of the present. This style of 
dreaming, when accepted wholeheartedly, is closely 
analogous to a social phenomenon known as realism: 
That which espouses an intense concern for fact with an 
equally pronounced rejection of the visionary. 

Biblical dreams and dreamers. Now the Bible 
presents a different view, although the Bible, in case you 
never thought about it in this way, is a compilation, an 
anthology of dreams and dreamers. And if I were to pick 
the one verse that best depicts the biblical version of 
dreaming I'd chose Hebrews 11:1: "Faith gives substance 
to our hopes and makes us certain of realities we do not 
see." At first reading, that can be a rather perplexing 
verse. The author of Hebrews must have realized it, for 
he goes on to provide us with about 20 examples of what 
he meant. Two of those were Noah and Abraham. 

What kind of dreamer was Noah? To fully understand 
it we need to think about Noah's situation in human 



John Paul Lederach served recently with Mennonite Board of 
Missions in Barcelona, Spain. He is now a student in the sociology de- 
partment of the University of Colorado, Boulder, Colo. This article was 
originally given as a chapel address at Hesston College, Hesston, Kan. 



terms, to put ourselves in his shoes. Let's suppose you 
are out mowing your yard one Saturday afternoon and 
God unexpectedly stops by for a pastoral visit. He is 
visibly upset with the world and the way people are car- 
rying on, and he lets you know it. "Noah," he says, "I 
just can't take it anymore. I've decided to flood the world 
in a few weeks; it is going to rain for 40 days and nights. 
And I want you to build an ark and get prepared because 
you and your family are the only ones who will be 
spared." What would you do? Noah takes a quick trip to 
the lumberyard. Then the neighbors come around and 
think Noah has lost his marbles. "That's a big boat for 
these parts, Noah. Gonna rain for 40 days and nights, 
huh, Noah?" The more you ponder this man, the more 
you realize what a dreamer Noah really was. 

Or take Abraham, another real case. God says to 
Abraham, "Listen, Abe, I've decided to make you father 
of all nations, and besides that I'm going to give you an 
incredible piece of property as inheritance. So pack up 
your tents, get the camels around, and I want you on 
your way by tomorrow." And Abraham did just that. In 
fact, according to the story, he spent the rest of his life 
wandering around after the promised land, without so 
much as knowing where it was. Now this is a real 
dreamer. 

What distinguishes this type of dreaming from the 
other? These people, the biblical heroes, also correlated 
the present with the future. However, they did so by 
changing their present reality and conforming their 
lives to a vision of the future. Clearly faith, not realism, 
is analogous to this type of dreaming. You live now ac- 
cording to a dream, a vision, an understanding of the fu- 
ture. But notice the subtle difference. The future is not 
dictated by the present order of things. Rather, the 
present order is changed by a vision of the future. The 
future is not an empirical fact, a predetermined reality 
set in concrete, untouchable and beyond influence. The 
future becomes an ongoing, present-day ethical enter- 
prise. This is an inherently and unavoidably optimistic 
viewpoint: no matter how bad the present reality looks, 
the biblical dreamers remind us that we are called to live 
and act now as if our dreams for the future were real. 
Clarence Jordan translated Hebrews 11:1, "Faith is the 
turning of dreams into deeds." 

Mission work as responsible dreaming. How does 
this relate to missions? I happen to believe that in many, 
and perhaps at times imperfect, ways our church's ser- 



GOSPEL HERALD Volume 77 Number 9 

Editor: Daniel Hertzler News Editor: Richard A. Kaufftnan 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
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tration No. 9460. 



FEBRUARY 28, 1984 



143 



vice and mission organizations are coherent and com- 
mitted efforts aimed at accomplishing responsible 
dreaming. After nearly seven years of relating closely to 
Mennonites in mission work, I'm convinced they've 
given of their time and lives as responsible dreamers. 
Mission work is, at its essence, responsible utopianism. 
In a day and age where pessimism reigns, where imag- 
inations are suppressed, in which the fate of the world is 
increasingly unknown, where society pushes for uni- 
formity of thought and behavior, the pressure is all 
around us to conform; to become realistic dreamers. 

"Be realistic," we are told, "conform, transform your- 
self, give up your silly dreams and Utopias, they cannot 
possibly happen." 

However, the spirit of our mission and service organi- 
zations responds quietly alongside the biblical heroes: 
"We pursue transformation not by giving up on our 
dreams, but by giving them power, by acting upon them, 
by living now according to a vision of the future. We 
dream of a future in which swords are beat into 
ploughshares, where nations make war no more, where 
all peoples though diverse, can live in peace and 
equality, where all persons have witnessed the love of 



Christ through the relationships and actions of those 
who follow him; and we pursue that dream through 
responsible dedication and service toward our fellow hu- 
mans, day in and day out." This is daily responsible uto- 
pianism, of which Mennonites should be constantly 
aware. 

In conclusion, 1 want to challenge you, who are now in 
a stage of reflecting about and preparing for the future 
at this college. I want to challenge you to think seriously 
about your dreams, both personal and for the world, and 
to reflect creatively about how you can act and live now 
so as to make those dreams become reality. At the very 
bottom of it, I want to challenge you to become responsi- 
ble utopianists. 

It may well be that part of the way you accomplish 
this is through the opportunities offered by our mission 
organizations, or it may be by other means. Whatever 
your route, think about what faith means, about your 
dreams and the dreams of your people. Don't be un- 
knowingly and innocently fooled into giving up on your 
dreams and what your faith calls you to undertake. 
Challenge yourself and those around you to a life of 
responsible dreaming. ^ 



Games people play 

by Margaret Foth 



"I'm not one of these college graduates and I haven't 
had a lot of experience in speaking, but I'll try to present 
this proposal." How many times have you heard varia- 
tions on this theme! 

The first time I heard Sara begin her presentation of 
the nominating committee, I felt my sympathies coming 
to the surface. Our PTA did include a lot of college 
graduates and many professionals with speaking 
experience, so I could understand Sara's feelings of 
inadequacy. But the second time she was called to the 
podium, she began with the same disclaimer. And then a 
friend on my right said, "She uses that line every time!" 

Sara was playing a game. Actually, Sara was only one 
of many game players. Some of us who listened to her 
responded by joining in the game of "let's analyze Sara." 
That game allows players to feel like winners when they 
identify the failures of others. 

"Games" and "game playing" sound childish, don't 
they? And I think there are times when we don't take 
responsibility for ourselves and our actions. 

A very simple definition of "game playing" is "having 
an intention that is hidden." A game always involves 
two or more people, and one game often leads to 
another. 

In the case of Sara, her motive may have been to 
"show up" all the college graduates with her own 
brilliant performance; perhaps she just wanted to im- 
press people with what she had been able to do on her 
own; another motive could have been to connect with 



Margaret Foth is the speaker on "Your Time," a radio program 
sponsored by Mennonite Board of Missions. 



others who felt they were being treated as second-rate — 
she was bidding to become the leader of the underdogs. 

As so often happens, Sara's game produced other 
games. Some people played along, "She's going places — 
maybe I'll invite her over for coffee." Sara hoped to gain 
some advantage with her opening apology; in the group I 
heard she became the victim of another's game: "If I 
point out Sara's goofs, I'll look better in comparison." 
That's a game, too. 

This little illustration says that there are risks in 
playing games. People initiate games to win and to gain 
an upper hand. However, we all know games and 
counter-games; depending on the situation, it's hard to 
see anyone ending up a winner. 

Most people prefer to have honest relationships. How 
can we recognize a game and ulterior motives and still 
not be threatened or defensive? 

Whenever we are able to share thoughts, ideas, and 
feelings with others without fear of being laughed at or 
rejected, we may free ourselves from the need to play 
games. 

We can end a game by becoming aware of what's 
really going on. We can choose to open ourselves and be 
honest. That may or may not stop the game, but it's a 
basis for beginning. 

When we recognize a game and see a possible motive, 
we can choose a reaction rather than allow ourselves to 
be manipulated. 

People want to be valued and to be treated with 
respect. If we can be honest and open in our communica- 
tion, we can meet these needs honestly with compli- 
ments and recognition and sensitivity. ^ 



144 



Gospel Herald 



Praying effectively 

by Donna McKelvey 



I have always believed in prayer. I have always 
prayed, but for more years than I care to admit, I prayed 
because I believed it was what a Christian should do 
rather than because of the results I saw. I felt it a duty 
rather than a privilege. I knew that if Jesus needed to 
pray and commanded us to, it was important. I became 
uneasy though if someone would suggest keeping a 
journal recording the prayers and definite answers to 
those prayers. 

God knows my heart's desire is to learn to pray effec- 
tively and is seeing to it that this desire is being fulfilled. 
The desire led me to read book after book on prayer, at- 
tend seminars and workshops. I'm sure these were help- 
ful in bringing me to a gradual awakening to a great 
truth that opened my spiritual eyes. This truth is, I 
believe, the key to changing prayer from a drudgery to a 
joy, from a duty to a privilege. It is this: "We can read 
everything that's written on prayer, but until we choose 
by an act of our will to pray, and until we quit only dis- 
cussing prayer and actually pray, we will never learn to 
pray." I was in essence saying, "Lord, teach me how to 
pray," instead of "Teach me to pray," as the disciples did 
(Lk. 11:1). 

Books on prayer are good, but not good enough, just as 
a cookbook is good but of no value without food to work 
on. We learn to pray by praying. Also it has helped me to 
realize I can profit from reading and hearing about other 
peoples' prayer experiences, but mine can be unique. My 
prayer experience can be just as real as another's, 
though different. My definition of prayer has changed 
from "talking to God" to "communication with God." 

As I evaluated my prayer life and studied what the Bi- 
ble includes in communication, I consciously began to in- 
clude dimensions other than talking. My prayer life is 
becoming exciting! 

The aspects of communication with God that I find 
mentioned in the Bible and that I incorporate into my 
praying are as follows: 

1. Praise: recognizing God's nature and esteeming 
God for who he is. Hebrews 13:15 says, "Let us offer the 
sacrifice of praise to God continually." John, in his vi- 
sion saw beings around the throne saying, "Holy, holy, 
holy, Lord God Almighty," day and night. And the 
twenty-four elders before the throne worshiping saying, 
"Thou art worthy, 0 Lord, to receive glory and honour 
and power." Also angels saying, "Worthy is the Lamb 
that was slain to receive power, and riches, and wisdom, 
and strength, and honour, and glory, and blessing" (Rev. 
4:8-11; 5:11-12). 

I like to use these or similar words and in my mind's 
eye lift my voice and spirit to join those who are 



Donna McKelvey is from the Bethel Mennonite Church, Ashley, 
Mich. 



worshiping around the throne. The Psalms also provide 
worship material. Psalms 103 and 34 are two of my fa- 
vorite aids to worship. 

2. Singing. Over and over I find invitation to sing to 
the Lord. Psalm 100:2 says, "Come before his presence 
with singing." Ephesians 5:19 calls for "speaking to 
yourselves in psalms and hymns and spiritual songs, 
singing and making melody in your heart to the Lord." I 
find in the Psalms songs that express every emotion I 
have. Many of these have been set to music, for others I 
make my own tune. I find also the teaching to praise 
God with instruments in Psalm 150 and other Scripture, 
so I use the instrument I have, my autoharp, to praise 
him. 

3. Waiting. "Truly my soul waiteth upon God; from 
him cometh my salvation" (Ps. 62:1). "They that wait 
upon the Lord shall renew their strength" (Is. 40:31). 



I have our church members ' names 
divided into seven pages so I can 
remember them each week. 



Also Isaiah 64:4 and Lamentations 3:25. I use this time 
just to be quiet before God, sometimes imagining his 
light shining on me, sometimes thinking of the blood of 
Jesus washing me or the oil of the Holy Spirit flowing 
over me. 

4. Confession. "If I regard iniquity in my heart, the 
Lord will not hear me" (Ps. 66:18). I like to use the psalm 
writer's prayer. "Let the words of my mouth, and the 
meditation of my heart, be acceptable in thy sight, O 
Lord, my strength, and my redeemer (Ps. 19:14). Also 
"Create in me a clean heart, O God; and renew a right 
spirit within me" (Ps. 51:10). Also Psalm 139:23-24. 1 feel 
that confession paves the way for petition. 

5. The Word. I like to use the Bible in my communica- 
tion with God in at least three different ways. First I 
read a passage. "How sweet are thy words unto my 
taste! yea sweeter than honey to my mouth!. . . Thy 
word is a lamp unto my feet, and a light unto my 
path. . . . The entrance of thy words giveth light; it 
giveth understanding unto the simple" (Ps. 119:103, 105, 
130). 

Second, I pray the word for myself or others. "So then 
faith cometh by hearing, and hearing by the word of 
God" (Rom. 10:17). I find many of the apostle Paul's 
prayers can be prayed for others. For example, 'The 
Lord make you to increase and abound in love one 
toward another, and toward all men" (1 Thess. 3:12). 
Also, I remember God's promises. For example, "Thank 



FEBRUARY 28, 1984 



145- 



you, Lord, for your peace, for your Word says, Thou 
wilt keep him in perfect peace, whose mind is stayed on 
thee: because he trusteth in thee.' Help me to trust in 
you today" (Is. 26:3). 

Third, I meditate on a short passage from what I've 
read. Joshua 1:8 encourages us to meditate, that is to 
ponder a spiritual truth. "This book of the law shall not 
depart out of thy mouth; but thou shalt meditate therein 
day and night, that thou mayest observe to do according 
to all that is written therein; for then thou shalt make 
thy way prosperous, and then thou shalt have good suc- 
cess." Also Psalm 1:1-2. In meditation I prayerfully 
think over a passage or I enjoy God with my thinking. 

6. Petition: asking for my own personal needs. 
Someone pointed out one of the most beautiful petitions 
among a list of genealogies. "Oh that thou wouldest 
bless me indeed, and enlarge my coast, and that thine 
hand might be with me, and that thou wouldest keep me 
from evil, that it may not grieve me!" and we read, "God 
granted him that which he requested" (1 Chron. 4:10). In 
petition I open my needs to God. As in Matthew 7:7, 
"Ask, and it shall be given you; seek, and ye shall find; 
knock, and it shall be opened unto you." And Matthew 
6:11 says, "Give us this day our daily bread." 

7. Intercession: praying for concerns of others. We 
are asked to pray for leaders (1 Tim. 2:1-2) for the lost 
(Ps. 2:8), for missions (Mt. 9:37-38), and others. In 
intercession I'm standing beside God, working with him 
(1 Cor. 3:9). In this aspect of prayer, especially, I feel I 
need a definite plan or as someone said, "I plan to fail." 
People are counting on my prayers when they say, "Pray 
for me." 

I've found a prayer notebook is a valuable tool for me. 
I have our church members' names divided into seven 
pages so I can remember them each week at least once. I 
list specific requests as I'm made aware of needs. I find 
many groups, schools, and organizations that I'm in- 
volved in have calendars listing daily requests. These aid 
in praying and also in my keeping informed. The Men- 
nonite Mission Board has one of these calendars with a 
request for each day as well as a monthly letter with let- 
ters from the missionaries. 

For years I've had a habit of praying for my family, 
my parents, brother and sisters, and their families every 
Monday. Even though the number had grown to over 30, 
I believe it's God's desire that I contribute to their lives 
in this way. 

8. Thanksgiving. This is different from praise in that 
praise is rejoicing in who God is, whereas thanksgiving 
is rejoicing in what he does. "Enter into his gates with 
thanksgiving" (Ps. 100:4). This aspect of prayer can be 
sprinkled throughout all our praying. "Be careful for 
nothing; but in every thing by prayer and supplication 
with thanksgiving let your requests be made known 
unto God" (Phil. 4:6). 

9. Listening. 1 Kings 19:11-12 records the incident of 
Elijah hearing from God, not through the strong wind, 
the earthquake, or the fire, but in a "still small voice." I 
find that God still speaks that way when I get still and 
listen. Jeremiah 33:3 says, "Call unto me, and I will 
answer thee, and shew thee great and mighty things, 
which thou knowest not." I need to listen for this 
answer. This time helps me to keep my priorities 
straight as I wait for God to show me what is important. 



I jot down ideas or people's names as they come to me at 
this time. 

At one period in my life, I consciously went over this 
list of the different aspects of prayer as I prayed so that 
I would learn to include them all. I also experiment with 
various positions or postures as I pray. 

I believe the greatest need in our churches today is for 
prayer warriors. I believe that "more things are wrought 
by prayer than this world dreams of." But I also believe 
that it won't just happen. As with anything that really 
makes a difference there will be a cost. Lord, teach us to 
pray. 



On partaking of the 
Lord's Supper 

". . . every time you eat this bread 
and drink from this cup you pro- 
claim the Lord's death until he 
comes. It follows that if any- 
one eats the Lord's bread or 
drinks from his cup in a way 
that dishonors him, he is guilty 
of sin against the Lord's body 
and blood. So then, everyone should 
examine himself first, and then 
eat the bread and drink from the cup. 
For if he does not recognize the 
meaning of the Lord's body when he 
eats the bread and drinks from the 
cup, he brings judgement upon 
himself as he eats and drinks." 

—1 Corinthians 11:26-29 

The acrid burn of bitterwine 

soaks the lump of 

heavy bread 

My taste buds consider, 

tell me it's the 

body and the 

blood 

again 

shed for me in my 
instability shed for 

me in my irresponsibility — shed for me in my 
complacent morality 

I thought my hunger had been appeased 

But wait — what's this 

Bread of Life 

Now I see starvation 

that goes further and deeper than bloated bellies, 
vacant eyes 
skeletal cadavers 

Oh, God- 
In weeping, shamed penitence 
I kneel, I humble myself before you 
my mouth still burning from the sting of your death 
for I cannot bring myself to swallow 
just yet —Rhonda Kinsinger 



146 



Gospel Herald 



What do we say to a hungry world? 

by Miriam E. Krantz 



What do we say to a hungry world? Before we speak, 
we must listen, observe, sense the heartbeat of indi- 
viduals in their communities. This is hard for us from 
the West. What do we say to the hungry if we are 
wrapped up in the need for quick successes and hard 
data? Could we be saying that the programs are more 
important than the people? 

Some relief programs still cater to donors who prefer 
a paternalistic approach to world need. These programs 
assume that donors are unwilling to let go of the 
basically emotional one-to-one element of relief, to hear 
about the possibility of progression toward self-reliance. 
However, encouraging attitudinal changes have been 
emerging. 

From my experience in Nepal, I would like to share 
three situations which I believe are similar to those 
which occur in other countries around the world. 

First, how do we respond when there is insufficient or 
no food available due to floods, drought, destruction by 
pests or a devastating fire? One traditional response has 
been to bring in food from the outside as quickly as 
possible with little advance planning and little follow- 
through. 

A few years ago in Nepal a plan emerged whereby, in 
cases of emergency in a specific area, foods ordinarily 
grown and used there would be brought in. For instance, 
where millet and corn are raised, those foods would be 
brought in. To provide rice, which is prestigious to all 
people in Nepal and in the East, could generate dissatis- 
faction when food production resumes. The farmers 
might want to produce rice rather than returning to 
millet and corn. 

Most of the truly traditional foods in the world are 
highly nutritious and we need to reinforce the people's 
faith in them even in crisis situations. It is also always 
good to involve the local people in every aspect of relief. 

Second, what do we do when food sources are nega- 
tively affected? This can happen through such simple 
things as the introduction of food refining technology 
which results in polished rice, refined flour products 
such as white bread and biscuits or the over-trimming of 
vegetables and fruits. We have a crisis situation in 
Nepal when it comes to deforestation and the resulting 
erosion. As the trees go down for construction and heat 
needs, the water sources dry up, the fields are destroyed 
by landslides, and the topsoil is taken off. 

Development programs must fit with the commun- 
ity's resources. Programs which are too ambitious in 
construction and lifestyle demands result in further de- 
pletion of precious natural resources. Land for local food 

Miriam E, Krantz has served in Nepal as a representative of Men- 
nonite Board of Missions. She was scholar in residence at Eastern 
Mennonite College, Harrisonburg, Va. 



production is further reduced as more land is used for 
nonfood cash crops or for food that is sold out of the area 
to hotels or the elite of society. 

In Nepal last year, 70 million rupees ($5 million) 
worth of cigarettes were sold. Many rural Nepalis think 
of tobacco as food; since smoking curbs the appetite, one 
feels less hungry. And what about coffee? Do we en- 
courage or discourage the raising of coffee? The using of 
coffee? Development workers in Nepal have discussed 
this issue. 

Foreign advisers come to Nepal. They've been known 
to discourage mixed cropping (growing crops together in 
the same field) and yet now they're finding out that's the 
way of survival. So it's reverse technology we're learn- 
ing in some of these developing countries. We need to be 
careful about our advice. 

Perhaps there are more simple, practical things we 
can share with the Nepalis. Just a teaspoon of oil in two 
pounds of beans would protect the beans from insect in- 
festation. And if a baby is put to the mother's breast 
within the first minutes after delivery, the baby will 
have a better chance of survival. Simple, smokeless 
stoves can be made by villagers if they have a bit of 
training. Good local customs should be kept. We can 
take time to learn together around the fire, on the 
porches. This is a beautiful and rewarding experience. 

Third, what do we do when food is available but it is 
not given? Breast milk is an example. The West and the 
elite of Nepal set a negative example by bottle feeding. 
And a witch doctor or acquaintance may tell a mother 
not to nurse if she is believed to be under a spell. Some of 
the customs and taboos for pregnant and lactating 
women have caused malnutrition of the mothers and 
therefore of their children. 

Supplements are given to children too early or too late 
and this, along with diarrheal infections due to poor 
sanitation, is causing a terrific loss — loss of food in the 
diarrhea and loss of family peace. Artificial feeding in 
Nepal costs six to seven times more than breastfeeding. 
It can take one fourth of a family's income to artificially 
feed a baby for the first year. 

We need to find out why some babies and older 
children are so thin and wasted or puffy with edema. It 
was common practice to provide milk powder for many 
of those suffering from malnutrition, but we have 
weaned our community development program away 
from milk powder. Instead we went into the homes to 
find out what kitchen facilities and foods were available. 
Then we were able to encourage mothers to prepare 
home food in ways which would benefit their children 
most. Improved sanitation and water supplies also have 
meant better health for children and their families. 

It has been enjoyable working with villagers though at 



FEBRUARY 28, 1984 



147 



times quite hard. But that is how we are speaking to a 
hungry world through moving together toward a better 
quality of life. 

And we continue to speak to our own human nature, 
reexamining the priorities in our own homes in order to 
have something positive to say. We follow the example 
of Jesus, who accepted a boy's barley loaves and fishes. 
Jesus saw the potential of that local resource — actually 
poor man's food of that region. 

I and many others have experienced the hopelessness 
of seeing babies, children, and adults die for lack of ap- 
propriate food. But in that time of helplessness, of feel- 



ing vulnerable in our position as guests in a foreign 
country, Jesus meets us with a wisdom from above and 
gives us insights into complex situations and problems. 

In a sense, I believe the Lord could say to each of us as 
he did to his servant in the prophecy of Haggai: "I will 
take you . . . my servant . . . and make you like a signet 
ring; for I have chosen you." 

Through the maze of emotion, hard work, long con- 
versations in village homes and in government offices, 
God, through us, puts his stamp upon our efforts to 
reach out to a hungry world with physical and spiritual 
food. ^ 



HEAR, HEAR! 



Legalized gambling — a 
growing cancer 

One of the evidences of the increasing 
secularization in the society around us 
is the growing acceptance of legalized 
gambling. Gambling implies a rejection 
of reality. It runs counter to natural law 
while it violates the Christian value 
system. Yet its popularity swells. 

More and more states and munici- 
palities are incorporating money-mak- 
ing "games" to help solve their fiscal 
problems. Pennsylvania legislators keep 
introducing bills to license slot ma- 
chines and create a "gaming commis- 
sion." Nightly after the news the state 
lottery numbers are drawn in front of 
millions of viewers. The implication is 
that gambling is as American as apple 
pie and motherhood— who dare be 
against it? 

So what's wrong with a little gam- 
bling? Let's take a closer look. 

1. Gambling promotes the "something 
for nothing" philosophy. Nature itself 
proves that there is "no such thing as a 
free lunch." To imply otherwise is not 
only cruel to the uninformed but 
morally inexcusable. 

2. In gambling, especially lotteries, 
many lose for a few to win. The odds of 
becoming a "lotto millionaire" in Penn- 
sylvania are one in two million! To be a 
winner is most improbable! 

3. Lotteries do not produce any new 
wealth, they simply redistribute it. 
They contribute to the idea that there 
has to be a wide gap between the haves 
and the have nots. Lotteries simply help 
to widen the gap. 

4. Gambling often becomes a form of 
subtle entrapment for some people. This 
may add significantly to personal and 
family problems. 

5. Using proceeds from lotteries to 



support government programs is a 
regressive form of taxation. Economic 
problems of governments should not be 
solved by exploiting a person's weak- 
ness. It is inequitable to seek income at 
the expense of those who can be enticed 
to gamble, very often — the poor. 

6. All forms of gambling run counter 
to the basic Christian message. Gam- 
bling is simply not compatible with the 
spirit of Jesus. In Luke 6:30 he says, 
"Give to everyone who asks you for 
something, and when someone takes 
your coat, let him have your shirt also." 
Paul says in Philippians 2:4 "And look 
out for one another's interests, not just 
for your own" (TEV). Also, a fatalistic 
faith in games of chance contradicts the 
trust in God's active love for all persons 
that we are to possess. 

Christians ought to speak to those in 
authority about the unacceptability of 
using lotteries and games of chance to 
provide funding for government welfare 
programs. We ought to be willing to be 
taxed to provide adequate funding for 
legitimate social welfare programs 
operated by government. 

In a position paper on gambling 
published by the Pennsylvania Council 
of Churches in April 1983 is this state- 
ment. "Anything that exploits others 
and/or caters to their weakness is to be 
avoided. God desires moral upright- 
ness." Faithful and caring Christians 
will recognize gambling as one of those 
"anythings," to be avoided. — Art 
Meyer, Development Education, Men- 
nonite Central Committee, Akron, Pa. 



Thanks to John Paul 

As a good, self-respecting, conscien- 
tious Mennonite minister I have, of 
course, preached, written, and 
counseled about the wisdom of forgive- 
ness. There is no question that Scrip- 
tures clearly teach us that the followers 
of Jesus Christ must be willing to 
openly and freely forgive those who of- 
fend them. But, as a human being who 
has not yet achieved the fullness of 



what Jesus Christ would want, I must 
confess that forgiveness is hard. It just, 
quite simply, does not come easily. Of- 
fenses rankle and hang in there far 
longer than they really ought to. And I 
know I'm not alone in this difficulty. I 
think forgiveness is something with 
which most of us have extreme diffi- 
culty. 

It is because of the difficulty which 
we all have with being able to forgive 
that I am grateful for the example given 
to the world by Pope John Paul II as he 
sat down, talked with, and forgave his 
assailant, Mehmet Ali Agca. At first I 
was unwilling to accept the pope's for- 
giveness of his assailant. I cringed at the 
pictures of the two together in Agca's 
cell. I could not conceive of forgiving 
Agca for doing what he did and found it 
very hard to give John Paul II freedom 
to himself to extend forgiveness. Now 
that it has happened, I can only take off 
my hat in deep appreciation for and 
praise of the action of the pope. Despite 
my internal human reaction which 
resisted the gracious act of forgiveness, 
my Christian and theological sense 
realizes that what the pope has done has 
been to put into flesh and blood one of 
the most basic teachings of the Bible. 
He has forgiven a person for an 
unspeakable crime against himself. He 
has gone against the trend of terrorism 
and senseless revenge. He has said, "Let 
us lay aside our animosities and instead 
let us try to follow after Jesus Christ." 

What the pope did was to put the 
teaching of Jesus Christ into flesh and 
blood and to allow us to see that it is 
possible to do and to be what Jesus said 
we need to do and be. Although there 
are vast theological differences between 
John Paul II and the theological system 
to which I subscribe, I take my hat off to 
him and say, "Thank you, John Paul, for 
showing us in our strife-riven world 
that forgiveness still works. Thank you 
for being such a shining example to all 
of us who claim the name of Christ that 
it is possible to lay aside intense offense, 
to forgive and to love."— Larry Augs- 
burger, Metamora, 111. 



148 



Gospel Herald 



Theology and character structure 

A response to "Is peace the cornerstone?' ' 
by Keith Helmuth 



We who have been reared within the nurturing envi- 
ronment of the peace churches have a hard time under- 
standing those who believe in the necessity of fighting. 
We who cut our milk teeth on a bias toward reconcilia- 
tion and forgiveness have difficulty accepting people 
who regard aggressiveness as a fruitful approach to 
human problems. 

What attitude are we to take toward Christians whose 
values, behavior, and character structure derive from 
the militaristic ethos of our popular culture? This is not 
to be arrogant, self-righteous, or uncharitable, but to ad- 
dress honestly the problem of the army colonel who 
recently became a Christian as portrayed by Curt 
Ashburn in the October 18, 1983, issue of the Gospel 
Herald. 

In looking at this situation I think we are obligated to 
ask a serious question: How did it happen that the 
colonel could consider becoming a Christian without 
realizing his professional occupation was out of har- 
mony with the calling? One must conclude, it seems to 
me, a considerable failure of thought and feeling in the 
transmission of the theology to which the colonel was at- 
tracted. 

Curt Ashburn suggests we should not get hung up on 
behavior as long as the theology of personal salvation is 
properly articulated. This, however, raises more prob- 
lems than it solves because theological concentration on 
personal security and personal status dovetails exactly 
into the adolescent character structure which we now 
recognize as a source of many social problems. As gentle 
and kindly a person as the colonel may be, his pro- 
fessional behavior must remain oriented by the need to 
fight — at base an adolescent character trait no matter 
how elevated and surrounded by the rituals and symbols 
of adult dignity it becomes. 

A theology which focuses exclusively on personal se- 
curity and personal status is to the fullness of the Chris- 
tian vision what single issue politics is to pluralistic 
democracy — a serious danger. It is understandable that 
personal security theology should have wide appeal in 
our society. Personal security is uppermost in many 
minds and personal status is not far behind. Personal se- 
curity theology speaks directly to these anxieties, not in 
the sense of resolving and transcending them, but in a 
manner which reinforces the mental pattern of self- 
centered focus. 

This is not a problem from which any of us who par- 
ticipate in the mainstream economic and social life of 



Keith I Iclmuth is a farmer near Dcbec, New Brunswick. 



North America are immune. The competitive structures 
of the job market, the career ladder, and the entrepre- 
neurial environment are such as to require the main- 
tenance of a self-centered focus in order to assure sur- 
vival. Thus, adolescent character traits, which should 
fade with the coming of maturity, become established as 
required behavior for effective functioning in our so- 
ciety. 

Personal security theology is a significant ally in the 
attempt to continue the adolescent character structure 
as a lifelong style. It accepts the self-centered focus as 
normal, latches onto its energy, and becomes one of the 
support systems of the culture of individualism. (It may 
be objected to as an unfair caricature. But close listen- 
ing to the language reveals the emphasis to be not so 
much on the person of Jesus as on "what Jesus can do for 
you" and "what Jesus has done for me.") 

Character structure is pliable. Character structure 
is not a personal possession. We share it with our society 
the way we share molecules with the earth. The Amish 
and Hutterites have developed ways of keeping the 
process of character formation mostly within a com- 
munal-religious context. Parochial schools function 
partly in the same way. Military schools and the 
military professions function in the same way too, only 
the worship is different. 

Character structure is pliable, even in adults. When I 
was the manager of a bookstore in Manhattan it was 
necessary, as a prerequisite to staying in business, to 
treat everyone who came in the store as a potential thief. 
That environment began to alter my character. I could 
feel it working on me. I knew when it was time to get 
out. There is no avoiding the environmental process of 
character formation. We can only choose the environ- 
ments we wish to be informed by. 

This being the case, we must necessarily make 
allowances for differences in theological style according 
to differences in character structure and life cycle 
development. Widely divergent characters will not be 
equally well served by the same theological style. What 
is appropriate for adolescence cannot be expected to 
answer the needs of maturity. The adolescent is highly 
engrossed in his or her personal world and a highly 
personal theology speaks to that condition. The self-for- 
getfulness of mature wisdom draws nourishment from a 
much deeper and broader spectrum of experience and 
identification. 

The power of authentic Christianity and Christian 
community lies exactly in the fact that it offers you the 
opportunity to alter your character structure in a 



FEBRUARY 21, 1984 



149 



particular direction. Now if you have Christians being 
made and this reorientation of values and behavior is 
not happening it makes you wonder what kind of gospel 
is being presented. It may be good news, but good news 
primarily to the frequencies of mind and heart which 
are absorbed in questions of personal security and per- 
sonal status. 

Personal security theology is, apparently, capable of 
leaving vast reaches of behavior unexamined and unal- 
tered. It is based on the technique of replacing the 
transformational work of spiritual discipline with a 
verbal formula. Our greed for complete conceptual and 
verbal understanding makes us very skilled at formula 
creation. But formulas soon come to function as rituals 
of security and thus we slide ever closer to reliance on 
incantational magic. 

The repetition of a formula, and the attendant loss of 
feeling for the process of spiritual growth, is simply an 
accommodation to the adolescent desire of wanting 
everything to happen right now, without effort. Thus we 
can see the connection between our popular culture, 
character structure, and theological style. 

I suggest personal security theology is today what the 
sale of indulgences was before the Reformation; a way 
of accommodating the character structure of popular 
culture within a religious formula. It was against this 
falsification of the gospel and duplicity of ethical stan- 
dards (which even Luther's Reformation failed to cor- 
rect) that the Radical Reformation was made. 

Conversing 
on the state 

by Barbara 

A. Sometimes I can't stand living in this world. Why 
are we so terrible, so wicked? It's unbelievable the way 
we destroy each other. For instance, the TV program 
showing the military kidnapping young people for tor- 
ture and murder. Their own people! And surely they are 
fathers too. How can they do it? And we're no better, 
sending our guns to repressive governments for our own 
interests. Why, why? 

B. It's because of sin. In the Garden of Eden we re- 
jected God's way and turned to our own. Separated from 
God, we are under the influence of evil. 

A. I hate simplistic answers like that, but I must 
admit it makes more sense than trying to say we're 
basically good. 

C. I'd go beyond blaming evil and say it's because we 
are desperately lonely. Without God in our lives we are 
so empty we do senseless things to fill up the vacuum. 

A. But then why are some atheists and agnostics 
compassionate people, and some Christians ruthless and 
cruel? 

C. Some Christians are empty too. While they may 



Barbara Esch Shisler is from Telford, Pa. 



There is, it seems to me, a perfectly clear tradition of 
Christian behavior which inclines always toward recon- 
ciliation, forgiveness, forbearance, loving kindness, 
trust and sharing. This orientation of behavior, this 
single ethical standard, is not among the cultural trap- 
pings which may be safely discarded. 

It could be observed this view suggests some people 
will find Christianity an easier faith to grow into than 
others. I think this is correct. Some people seem to come 
naturally to the inner response which governs Christian 
behavior. Others of us have a difficult struggle 
transcending self-centered focus. I don't see any way 
around this apparent inequality. It is bound to arise 
with variation in character structure. 

There is perhaps no better indication of the degree to 
which our culture is enmeshed in a fixated adolescent 
character structure than its support and promotion of 
militarism. Preoccupied with matters of security and 
image, in love with the technologies of power and 
manipulation, determined to be right (or failing that to 
at least have one's own way), and always a readiness to 
fight — these are the values and this is the style. 

Personal security theology accommodates and rein- 
forces this dominant cultural style. It is not surprising 
that it should be welcomed so widely in our society, even 
in the halls of the Pentagon. I can only suggest that we 
keep in mind the one rule on which all theologies and be- 
havior can be measured: ". . . by their fruits ye shall 
know them." ^ 

with myself 
of the world 

Esch Shisler 

believe, they haven't truly experienced God. 
B. But there is an evil power at work in the world. 

A. Yes, and ready to make use of all opportunities. 
Good and evil are battling it out. That keeps me from de- 
spair even when I'm yelling "Why?" Seeing those 
mothers of missing children marching every day to ask 
officials where the children are, wearing white scarves 
with the names, their faces full of courage, faith, and 
love, coming against the evil. 

B. When I pray the Lord's Prayer, and get to "thy 
kingdom come, thy will be done on earth as it is in 
heaven," I long for that day when life will be beautiful. 

C. I do too, but I can't say it without recognizing that 
how I live this very day is crucial to God's will being 
done on earth. And hurting my child is in the same cate- 
gory as destroying someone else's. 

A. I need to hear that. I can scream over the violence 
in the world and overlook my own. I need to repeat again 
and again, "Forgive us our debts, as we forgive our debt- 
ors." 

B. We might also wrap up this talk with a heartfelt 
"and deliver us from evil." We're in need of deliverance. 
How about just praying the Lord's Prayer together? 

A. I'll say A-men to that. ^ 



150 



Gospel Herald 



The irony of Mennonite history 

by Albert N. Keim 



Whenever I reflect on the eager and universal human 
love for armed combat, I am impressed and awed by 
that small band of persons who have run against that 
urge. Mennonites truly are a unique people in that 
regard. Despite the compromises and rationalizations 
we have made in response to twentieth-century wars, it 
still has to be said: we do not rush to war as our fellow 
human beings do. 

At the same time, we Mennonites are zealously law- 
abiding and genuinely patriotic. The law-abiding stems 
from our biblicism; patriotism is the mood of the age- 
inescapable. Both are redeeming qualities reinforced by 
a wide range of social and economic factors. 

In each of the twentieth-century wars, a few Men- 
nonites have made registration for the draft a point of 
contention. But for the most part, the issue has not been 
registration; the issue has been a much more pragmatic 
question of finding alternatives to military combat. 
Actually, Mennonites have been nearly unique in their 
insistent search for maximum freedom from any overt 
connection with the military system itself. Mennonite 
rejection of noncombatancy is a reflection of that 
concern. 

World War I convinced Mennonite leaders that before 
the next war a way had to be found to provide Men- 
nonite draftees an alternative to incarceration in 
military camps. They were also intent on a form of ser- 
vice which would help legitimate their noninvolvement 
in military service. WWI had demonstrated how 
implacable the appetites and passions of the warfare 
state are. Hence virtually all Mennonite energy flowed 
into efforts to design alternative service. The other al- 
ternative — refusal to participate in the draft process it- 
self at the front-end by refusing to register with Selec- 
tive Service, to develop procedures to carry the non- 
registrant cases through the judicial system, and to ac- 
cept the prison system as the appropriate alternative to 
military service — never received much notice at all. 

The Mennonite martyrology, so present in sermon and 
folklore, was simply not perceived as a model in that 
situation. To put it starkly, Mennonites in the interwar 
period did not see going to jail as an appropriate alterna- 
tive while the rest of humankind were busy butchering 
each other. The records are full of statements calling on 
Mennonites to be redeeming the world by noble and 
humble service, even, or perhaps especially, in the midst 
of the war. Letting our light shine meant good works, 
not Mennonite young men moldering away in prison. 



Albert N. Keim is dean of Eastern Mennonite College, Har- 
risonburg, Va. 



One is tempted to ponder the consequences had three 
or four thousand young Mennonites spent the World 
War II years in prison instead of in Civilian Public 
Service. What might the effect have been on the prison 
system? How might that experience have affected the 
theological and political orientation of that generation of 
Mennonite men? They are the contemporary leadership 
cadre of the Mennonite church. 

To return to the main point: the questions posed at the 
outset of World War II were controlled by an idea of ser- 
vice as an alternative to military work which relegated 
the issue of registration to the background. That same 
preoccupation continued into the Korean and Vietnam 
draft eras as well. If I may drop a personal reference: in 
my own case, I registered in 1953, and I can't recall ever 
hearing from my elders or contemporaries a single 
reference questioning the appropriateness of registra- 
tion. 

My moment of truth came when I was ordered up for 
a physical examination. By the time I completed that 
two-day odyssey at an army camp near Erie, Pennsyl- 
vania, there was no doubt in my mind that I had 
"registered-on" with the wrong organization. But my 
inherited rationalization still held; the physical exami- 
nation was a necessary evil preliminary to sacrificial al- 
ternative service with the Mennonite Central Committee 
in Europe. 

For almost all Mennonites the moral and spiritual 
witness of practical service in the name of Christ 
precedes a witness of resistance and suffering. The lat- 
ter has simply not become an operational part of our 
conscious theology. This must be the great irony of Men- 
nonite history. We are the heirs of probably the most 
fulsome martyrology of any contemporary religious 
group, but we are unable to invoke it, except in the most 
marginal way, with regard to our contemporary situa- 
tion. 

Non-registration for the draft means a witness of 
resistance and renunciation. It flies in the face of both 
law-abiding and patriotism. It makes the ideal of service 
in the name of Christ secondary to the primary focus on 
the symbolism of political action. Mennonites have not 
yet shifted commitment to the latter. In a world where 
the military draft is no longer an immediate or even 
eventual step to military combat, but rather another 
tool used by the warfare state to carry on preliminary 
skirmishes as prelude to a nuclear holocaust, it seems to 
me the question of any cooperation whatsoever with the 
war system must be taken seriously. I would like to see 
us move from preoccupation with sacrificial alternative 
service to sacrificial witness against the powers of 
death — in this case the military system. 



February 21, 1984 
READERS SAY 



J. Otis Yoder, Breezewood, Pa. Jim 
Derstine's response (Reader's Say, Jan. 
24) is not so much in opposition to 
Bishop Paul Zehr of Lancaster as it is in 
opposition to apostle Paul of Tarsus! It 
makes little difference who writes a 
book seeking to refute what the apostle 
wrote, that does not change the writing. 
"What if some did not believe? Shall 
their unbelief make the faithfulness 
of God without effect?" (Rom. 3:3). 

To say the Bible does not address 
sexual deviances of today is wilfully to 
twist its meaning, and to ignore the con- 
ditions of Paul's day. H. D. F. Kilto, in 
his book The Greeks (Chicago: Aldine 
Publishing Co.), on page 220 stated, 
"Indeed, the romantic attachments that 
we do hear of are with boys and young 
men, and of these we hear very 
frequently: homosexual love was 
regarded as a normal thing. ..." 

Therefore to imply that Paul had no 
knowledge of conditions like today is 
based on a false assumption. For anyone 
to make the affirmation Jim quoted 
from Robin Scroggs is to make a judg- 
ment without foundation. The Horizon 
Book on Ancient Greece reports that 
Pindar and Plato, Greek writers, 
"celebrated the order of young men for 
one another as being more noble and 
more natural than that between male 
and female." The conditions in Paul's 
day were uncomfortably parallel to our 
own when the records are read properly. 

Furthermore, if the apostle Paul in 
the first century was not able to know 
what we know twenty centuries later, 
how can Robin Scroggs presume to 
know what Paul knew then! 

Jim's argument is a clear-cut example 
of the thesis of my topic at the Berea 
meeting of the Fellowship of Concerned 
Mennonites held on January 4, 1984. To 
him the Bible is not a word from God, it 
is only a word about God, which means 
we are left without a Guide Book. If 
Paul was not able to speak to our situa- 
tions today, will Jim please tell us which 
of the Bible writers do speak to us? 



D. R. Yoder, Atlanta, Georgia. Cer- 
tainly Richard A. Kauffman is standing 
soundly on a New Testament theme in 
his call for unity within the church and 
for us to accept one another on the basis 
of God's acceptance of each of us when 
we were/are sinners (Editorial, January 
31). But it is hardly a theme which 
stands alone, or even above, others in 



Christian Scripture and must be 
balanced against equally urgent calls, 
such as to oppose vigilantly and 
vigorously the encroachment upon the 
church by sin and worldly values and to 
actively repudiate heresy whenever and 
wherever it may appear within the 
fellowship. That North American Chris- 
tianity is riddled with heresy is easily 
demonstrated and that sin and worldly 
values dominate to its very core is self- 
evident. 

It should also be noted that the 
Jerusalem conference dealt only in- 
directly with theology (at least accord- 
ing to Acts 15), attempting rather to set- 
tle matters of personal behavior which 
grew out of the tensions between He- 
brew law and a culture basei in pagan 
worship practices. That three of the four 
"requirements" mean nothing to us to- 
day (in fact Paul soundly repudiates the 
first in Romans 14) indicates the limited 
importance of that conference. 

It also seems unlikely that the meet- 
ing at Laurelville will deal with true 
theological issues (the nature of God 
and the implications of that nature for 
our faith and practice), with all factions 
attending instead tending to assume 
they already know all there is to know 
about God, or that anything of more 
than minor significance will result. 
However, despite this negative assess- 
ment, I agree that calling the meeting is 
a good thing. It never hurts to keep try- 
ing, even if objectives are not clear and 
motives less than pure. For after all, it 
is of such that God has always built his 
church— and broken through into this 
sin-weary world to reconcile, bring 
peace, and evangelize the lost. 



Elsie M. Pennington, Lancaster, Pa. 
I read with interest "Peter Farrar's Vi- 
sion of the Good Life" (Jan. 31) and feel 
led to make some comments. He cer- 
tainly has some valid points, but I would 
have to disagree on some others. 

Thus far I have lived most of my 
years in the city. I am part of a Men- 
nonite congregation with many families 
living in the city. I am sure I feel as close 
to my Lord and Creator here in the city 
as if I were living in a rural society on a 
piece of land. Why shouldn't Men- 
nonites be in the city where they can be 
salt and proclaim the true way of salva- 
tion by interacting with our neighbors, 
both in word and deed? We read about 
cities even in the Old Testament and 
God cared about those people just as 
much as those in rural areas. I see no 
reason why we need to lose our Men- 
nonite identity just because we live in 
the city. 

Regarding financial security and 



151 

voluntary poverty— I certainly agree 
that acquiring all the wealth we can 
should not be our ultimate goal in life. 
Neither do I feel that choosing volun- 
tary poverty is the Lord's will for all of 
us. If we were all to choose living in 
poverty, how would our mission boards 
and other worthwhile causes receive fi- 
nancial support? Peter needs to be faith- 
ful to the calling he feels he has as he is 
committed to the Lord, but he cannot 
say that is the way for all of us. Each 
one of us as individuals needs to discern 
the Lord's will for our own life. It is im- 
portant that each of us truly be salt in 
our society and also a good steward of 
whatever the Lord entrusts to us. 



Greg Newswanger, Goshen, Ind. 
James Lederach's article "Conscripts for 
Service" (Jan. 31) was somewhat dis- 
turbing to me. I would like to contest his 
view that cooperating with the govern- 
ment in the registration process is the 
same as cooperating with the judicial 
process when being prosecuted. 

The authority of the government is 
broad and affects many areas of life. I 
do not feel this authority should be 
unequivocally accepted or rejected. 
Neither do I believe that this authority 
be accepted or rejected in accordance 
with my own best interests. Instead I 
feel it necessary to cooperate with the 
government unless its authority con- 
flicts with the higher authority of God. 

I view the military process of regis- 
tration and the process of justice as two 
very different aspects of the govern- 
ment's power. I feel that cooperating 
with the military process is quite dif- 
ferent from cooperating with the 
process of justice. I therefore believe, 
for persons who view the government's 
military process as conflicting with 
God's authority, that nonregistration is 
a credible option. 



A. Grace Wenger, Leola, Pa. Even 
after teaching English for more than a 
third of a century, I seem to have prob- 
lems in communication. I must apolo- 
gize publicly for giving Barbara Metzler 
the impression that I was one of the 
first persons to develop materials for 
second-dialect teaching (Gospel Herald, 
Feb. 7). 

Many such programs had already 
been produced, including materials 
which I found helpful in teaching 
specific skills. But I developed my own 
compensatory composition program be- 
cause I could not find any which were 
totally compatible with my philosophy 
of teachimg writing to students with 
special needs. 



152 



Gospel Herald 



Strong women 

by Marian Sauder 



"Rejoice, Ye Pure in Heart," the congregation sings 
{The Mennonite Hymnal, 277). We begin the second 
verse, "Bright youth and snow-crowned age/Strong men 
and maidens meek." I flinch! 

In fact, I feel anger. The stanza has troubled me for 
some years. I've come to see and appreciate the biblical 
image of women and men created in God's image. Here 
we sing of men and women in our own image, not in the 
transformed image of a new relationship in Christ. 
Without the transformation in Christ I would be left to 
strike back by singing about "strong women and men so 
meek." But there's something more; I am coming to see 
the uncommon common strength given to people of 
faith. I close the hymnbook, a new song on my lips. 

A few days later in my studies I read the words of 
Phyllis Trible: "The Exodus faith originates as a 
feminist act. The women who are ignored by theologians 



I find underneath that women are 
afire with zest to live their faith and to 
determine their people's history. 



are the first to challenge oppressive structures" (Phyllis 
Trible in Christian Century, Feb. 3-10, 1982). The new 
song grows within me; a sense of awe, wonder, and 
strength fill me. I share God's mission of bringing hope 
and freedom to all people with women and with men. 
Now I recall the women in the Exodus story. 

Shiprah and Puah, midwives to the Hebrew women, 
are strong in their sense of justice and value of life. They 
disobey Pharaoh by not killing the Hebrew baby sons, 
one of whom was Moses. Mother Jochebed rose above the 
daily throbbing fear that her baby Moses would be killed 
and found an ingenious way to save him. 

The girl-child Miriam, intuitive and brave, formed the 
team which was to care for her brother. The rescuer, the 
Egyptian princess, crossed social lines and cultural bar- 
riers to provide nurture and education for a child whom 
her father had earlier decreed should be killed. 

Miriam was a noted leader with charisma along with 
her brothers. Micah acknowledges this when he writes: 
"For I brought you up from the land of Egypt . . . and I 
sent before you Moses, Aaron, and Miriam (Mic. 6:4)." 
Along with being a prophetess, Miriam was a poet and a 
dancer. 

"Then Miriam, the prophetess, the sister of Aaron, 
took a timbrel in her hand; and all the women went 



Marian Sauder is a student at Associated Mennonite Biblical 
Seminaries, Goshen, Ind. 



out after her with timbrels and dancing. And Miriam 
sang to them: 

Sing to the Lord, for he has 

triumphed gloriously; 
the horse and his rider he has thrown 
into the sea" (Ex. 15:20, 21). 
And now my heart is singing. I know that as people re- 
weave the stories of women, the "faith of our mothers 
living still," our vision for ourselves and for other 
women is expanded. New insights awaken within us as 
to how women and men together build the community of 
faith. We women too are freed to claim and act on our 
strength. 

Afire with the zest to live their faith. My creative 
powers come to life within me as I recall stories of 
women through the ages and in recent history whose 
strength has helped to shape my life. Along with the 
gentle and retiring manner of many Mennonite women, 
I find underneath that women are afire with zest to live 
their faith and to determine their people's history. 

Our Anabaptist foremother, Anneken Jans, relates 
her strong faith to material possessions and passes this 
on to her son. I'm challenged in my own faith and 
consider how I pass this faith to others as I read her 
testament in the Martyrs Mirror: "Sanctify yourself to 
the Lord, my son,. . . Whatever you do, do it all to the 
praise of His name. Honor the Lord in the works of your 
hands, and let the light of the Gospel shine through you. 
Love your neighbor. Deal with an open, warm heart thy 
bread to the hungry, clothe the naked, and suffer not to 
have anything twofold; for there are always some who 
lack. Mt. 26:11. Whatever the Lord grants you from the 
sweat of your face, above what you need, communicate 
to those of whom you know that they love the Lord (Gen. 
3:19; Ps. 112:9); and suffer nothing to remain in your 
possession until the morrow, and the Lord shall bless 
the work of your hands, and give you His blessing for an 
inheritance. Deut. 28:12. 0 my son, let your life be con- 
formed to the Gospel, and the God of peace, sanctify 
your soul and body, to His praise. Amen. Phil. 1:27: 1 
Thess. 5:23." 

Eva Yoder and Esther Bachman show me the obliga- 
tion to address our leaders. They influenced the United 
States government during the American Revolution. 
Their husbands along with eight other men were 
sentenced by court to leave the state of Pennsylvania 
within thirty days and their personal provisions were 
confiscated by the state. On September 9, 1778, these 
women sent a plea to the Pennsylvania Assembly which 
said in part: "May it therefore please this Honorable 
House to take the Premisses into consideration and mit- 
igate the Severity of the Sentence of the said court, and 
that some Reguard be had to the Command of God laid 
down in the Scriptures of Truth, to witt, "What God 



FEBRUARY 28, 1984 



153 




Mary Oyer leading the singing at Mennonite World Con- 
ference, Wichita, Kan., in 1978. 



hath joyned together let not Men put asunder' and that 
our Husbands may be permitted to continue to dwell 
with us, and that our Children may not be taken from 
us." 

"The assembly did respond to their plea and asked 
that action be taken to right the wrong done to these 
people," reports Elaine Sommers Rich in her book, Men- 
nonite Women. 

Mothers, teachers, nurses. Women in my family 
show daily what it means to be nurturing mothers, 
teachers, and nurses. They are also administrators in 
the way they manage family schedules, household 
duties, and help to carry out the farm and produce busi- 
ness. They are active in church life and also find scat- 
tered moments to do creative things for themselves. 

I see strength in my mother, Barbara Eshleman 
Sauder, and remember the morning four of six children 
were sick with the flu. My father was in the south hold- 
ing revival meetings while we were at home in the cold 
north. Mother helped my oldest brother milk thirty 
cows, made breakfast, took care of the sick ones and 
called the doctor, and decided that I, the half-sick one, 
could go to school. After managing all of that, I couldn't 
understand why she regretted that she didn't have time 
to tidy the house before the doctor made his house call. 

My sister, Grace Sauder Good (1936-1980), nurtured 
her children and they in turn helped her provide day 
care for young children from troubled homes in Read- 
ing, Pennsylvania. Before she became ill, she began 
work with a social worker to nurture and train mothers 
in their parenting. I care about her children and am sup- 
portive of parents in nurturing their children. 

I'm thankful for my exposure to these church leaders 



during the last ten years. 

Doris Janzen Longacre (1940-1979) had a vision of al- 
ternative ways for living so there can be resources for all 
people around the world. She wrote her understanding 
of God and discipleship into her books, the More with 
Less Cookbook and Living More with Less. I changed 
some food patterns after hearing her speak in the 
seminar "Christians in a Hungry World" at Eastern 
Mennonite College in 1976. 

Mary Oyer led Mennonites from around the world in 
singing at the 1978 Mennonite World Conference in 
Wichita, Kansas. The songs were from many countries 
and in different languages and Mary had command of 
all of them. (I wonder if there are other women besides 
Miriam the prophetess and Mary Oyer who had led 
masses of people in singing?) 

Emma Richards (copastor with her husband at Lom- 
bard Mennonite Church) was faithful to God's call to at- 
tend seminary. After I heard her tell her story I knew 
that someday I would attend seminary to help me relate 
my faith to life experiences and to serve in church-re- 
lated ministries. 

Women outside my tradition. I feel a bonding with 
women outside my tradition and am inspired by their 
stories of faith, action, and perseverance. 

In Harriet Tubman (1821-1919) I see the extraor- 
dinary strength to be the Moses (or Miriam) of her 
people. After her escape from slavery she went on dan- 
gerous journeys to lead others to freedom through the 
Underground Railroad. I'm called to liberate oppressed 
peoples. Do I dare to be as courageous as she? 

Mother Teresa finds ways to act on her compassion 
and brings a measure of peace to the streets of Calcutta. 
She says that before death every person should 
experience love. 

I was always impressed with how migrant women 
could greet their children with a smile after nine hours 
of hard work picking tomatoes. (At home we never 
smiled when we had to pick tomatoes.) Love shone 
through in spite of hardships. Jane Garcia, a mother and 
co-worker with me, said: "We migrants put the food on 
the nation's tables and we deserve a better life than we 
have now." 

The call to faith and discipleship. I could go on and 
on. Gertrude Roten, Gayle Gerber Koontz, and June 
Alliman Yoder, three of my four professors during the 
fall semester, show what it means to combine 
womanhood with faith, family, and scholarship. They 
along with the men call students to faith and disciple- 
ship. 

We live in troubled times as did the Israelites and the 
Egyptians. Our leaders in government are making 
unwise and sometimes life-destroying decisions. People 
in our society are experiencing brokenness in body and 
spirit. As women and men we need to pool all of our 
strength and resources that God gives to us and confront 
the issues of our time. 

Ella Garber Bauman, looking back on her eighty years 
as a student, doctor, missionary, and parent, says: "I 
never really thought much about what a 'woman' should 
do. My main concern was to know what God wanted me 
to do, and I knew he would help me to do it." ^ 



154 



Gospel Herald 



CHURCH NEWS 



Victims of Beirut 
fighting to receive 
aid from MCC 

Mennonite Central Committee has au- 
thorized its country representative in 
Lebanon, Robert Burkholder, to 
purchase $20,000 worth of food, 
blankets, mattresses, cooking equip- 
ment, and medicine for victims of the 
most recent fighting in Beirut. 

Middle East Council of Churches 
(MECC), a longtime partner with MCC 
in Lebanon, will distribute the relief 
supplies in Beirut and southern 
Lebanon. Additional aid will be pro- 
vided as the situation permits. 

Burkholder, in a February 10 phone 
call from Beirut, reported that 5,000 
families had been displaced within West 
Beirut and that 50,000 to 100,000 had 
fled south. "We anticipate a larger in- 
flux of refugees to south Lebanon when 
coastal roads open," he said in a Feb- 
ruary 16 telex. 

Burkholder, his wife, Jill, and their 
two sons Christopher and Benjamin live 
in Nabatiyeh, a town in southern 
Lebanon. Burkholder was in Beirut the 
morning of February 6 and in a Feb- 
ruary 16 telex indicated that he had not 
yet been able to return to Nabatiyeh. He 
also reported that he, his family, and 
the other MCC worker in Lebanon, Dan 
Friesen, were well. 

The last few weeks in Lebanon have 
been tension-filled. Groups and factions 
within the country are vying for power 
and representation in the government. 

At the root of the crisis in Lebanon 
are the Muslim majority's demands for 
what it regards as its rightful share in 
the government and the dominant Mar- 
onite Christians' insistence that the 
1943 formula, which gave them control, 
be continued. 

A whirlwind of events in the first 
week in February seemed to pull 
Lebanon closer toward political disin- 
tegration. 



Canadian moderators 
and secretaries meet in 
Tofield 

For a little more than a decade the 
moderators and secretaries of Canadian 
Mennonite and Brethren in Christ 
groups together have met together an- 
nually. Called a consultation, it takes 
place just before the annual MCC 
Canada meeting. 

This year it took place in Tofield, 
Alta., Jan. 18 and 19, in a community of 



Mennonite Brethren, General Con- 
ference Mennonite, and (Old) Mennonite 
churches. Some 125 persons from 11 
Mennonite and Brethren in Christ 
groups were there. 

The theme was "If He Is Our Peace," 
with Church of the Brethren theologian 
Vernard Eller providing the major 
input. Unexpectedly, he stirred up a 
great deal of debate, some of it quite 
heated, because of what some saw as a 
pietistic retreat from consistent Chris- 
tian witness. 

The main agenda of the consultation 
generally has to do with issues related 
to inter-Mennonite cooperation and 
Mennonite Central Committee concerns. 
Thus questions like offender ministries, 
Native concerns, the state of inter-Men- 
nonite relations, and church-state issues 
have occupied a good deal of the dis- 
cussion time at past consultations. 

This year, the committee which 
planned the consultation — headed by 
past Canadian Mennonite Brethren 
moderator David E. Redekop — picked 
up the peace theme. Besides Eller's ad- 
dresses, workshops dealt with peace- 
making in labor-management relations, 
conflicts within the church, and the nu- 
clear threat. 

Eller stimulated much of the debate 
about church-state tensions. An out- 
spoken advocate for Christian pacifism, 
he seemed nonetheless to be saying that 
Christians have little to say to the state 
about peace. Eller spoke about Christ as 
our peace, peace as a gift of grace, peace 
which can only be an "eschatological 
hope." "One cannot talk about peace on 
earth, Christian peace, without talking 
about the prince of peace. God holds the 
monopoly on peace," he emphasized. 

Nevertheless, when it comes to wit- 
nessing to the state about peace, Eller 
said the peacemaking we might do there 
does not require Christian faith. He 
even suggested at one point leaving 
"Christian presuppositions behind." 
Christians, he said, must recognize the 
world's right to protect itself. Therefore, 
in order to make political sense and not 
appear irrelevant, he suggested Chris- 
tians should speak to the state in lan- 
guage and in ways which it could accept. 

It was more helpful to argue for scal- 
ing down the military than to insist on 
its abolition, Eller suggested. Thus one 
could quite reasonably accept President 
Reagan's actions as a valid effort 
toward peace. 

Eller's input raised a storm of ques- 
tions. Wasn't he engaging in "ethical 
gear-shifting"? asked Mennonite 
Brethren moderator John H. Redekop. 

MCC Peace Section executive 
secretary Urbane Peachey said that 
Eller's position jarred many because it 
conflicted with a basic sense that the 
Christian faith must be holistic. One 
cannot say different things in different 




Vernard Eller, Church of the Brethren 
theologian, stirred up a debate at a consulta- 
tion of Canadian moderators and secretaries. 
He seemed to imply that Christian pacifists 
have little to say to the government about 
peace. 

places. 

Jake Fransen, moderator of the Con- 
ference of Mennonites, asked whether 
there isn't a place for gradualism, ac- 
cepting a lower level of behavior while 
witnessing and working for the higher. 

On the other hand, Werner Schmidt, a 
former Social Credit leader in Alberta 
and now member of the MCC Canada 
board for Mennonite Brethren, sup- 
ported Eller saying it was really a mat- 
ter of strategy. "I may use different lan- 
guage in different circumstances, but 
these are merely strategies. All men 
need to be related to God, which is our 
end purpose." 

In an attempt to sum up a response to 
Eller's addresses, Dave Dyck of Win- 
nipeg drafted a statement which argued 
strongly that one should assume that 
"Christian pacifism is foolishness in the 
eyes of the world," but that we don't 
cease making that witness as a result. 

Christians must say, as did Eller, that 
"there is no Christian peace without the 
rest of the gospel." However, said Dyck, 
they must say "equally forcefully, that 
there is no gospel without the Christian 
peace message either." 

The intense debate was evidence that 
more discussion needs to take place on 
the subject of church and state. A reso- 
lution accepted at the conclusion of the 
gathering proposed that the 1986 
consultation should "give attention to 
the development of a theology of a 
Christian's relationship to society," with 
special attention to the state. 

Almost as large a topic was the ques- 
tion of MCC's involvement in missions 
and church planting. Henry Brucks, Ca- 
nadian Mennonite Brethren conference 



FEBRUARY 28, 1984 



155 



minister, led the discussion. "Is there a 
new Mennonite conference in the mak- 
ing," asked Brucks, pointing out that 
churches have come into being through 
MCC's effort. 

To focus the issues, Chinese pastor 
Stephen Lee of Vancouver put a 
passionate plea before MCC board mem- 
bers and the conference leaders who had 
come to Tofield. Now is the moment for 
church planting among the Chinese, 
said Lee, who has helped start 11 
churches. 

"The Chinese people are very open to 
the gospel," but a way has to be found to 
take advantage of the opportunities for 
Mennonite church planting among them 
Lee said. He urged MCC to take that 
initiative, providing help to the con- 
ferences to do more. 

Though it might be the wish of some 
that future Mennonite church expansion 
be a cooperative effort, few of the con- 
ference leaders present in Tofield gave 
much encouragement to that idea. 

The consultation planned for 1985 has 
taken as its theme "missions and church 
planting" and will make an effort to 
examine whether Mennonites and 
Brethren in Christ can dialogue more 
about church planting aims.— Harold 
Jantz for Meetinghouse 



Simulated arrest draws 
seminary object lesson 

A staged arrest and trial of a teacher 
added a slice-of-life reality to one of the 
interterm courses offered at Associated 
Mennonite Biblical Seminaries in 
January. 

The class, "Anabaptist History and 
Theology," taught by C. J. Dyck, had 
just been exploring the relevance and 
application of the sixteenth-century 
radical reformation to the church up to 
the present day when the student- 
planned action took place. 

There had been some warning. Dur- 
ing week two of the course posters had 
appeared on seminary bulletin boards 
offering a 500 guilder reward for the ap- 
prehension of "Schwaermer C. J. Dyck, 
an Anabaptist." "Schwaermer," mean- 
ing fanatic, was one of the terms applied 
to the Anabaptists. 

At the beginning of week three, the 
last week of the interterm, two police of- 
ficers, contacted through the com- 
munity relations department of the 
Elkhart Police Department, entered the 
classroom ostensibly to arrest Dyck. 
One of the students jumped as they 
entered the room and, pointing at Dyck, 
called out, "There he is! That's the 
heretic!" 

During a trial which followed, the in- 
formant petitioned the judge, "Now give 



me my 5000 guilders." The judge, 
another student, reminded him that 
they had agreed on a price of 500 
guilders for Schwaermer Dyck's cap- 
ture. 

The officers stood guard as the judge 
cross-examined Dyck. Another student, 
acting as a sixteenth-century priest, 
asked Dyck to kiss an iron cross. He 
refused. When asked what he thought 
about the "holy oil," he replied, "It is 
good for salads." 

Dyck answered the questions as did 
the Anabaptists across Europe, divulg- 
ing no information that would implicate 
other believers, betray his own beliefs, 
or give satisfaction to the accusers. 

To the charge that he had been teach- 
ing sedition and heresy, Dyck turned to 
face the assembled students and said, "I 
have tried, but they won't listen." 

Asked whether he had been re- 
baptized, C. J. replied, "I have been 
baptized once aright. Would you, 
worthy judge, like to be baptized?" 
When the judge replied, "No," Dyck 
added, "Well, you're not fit for it 
anyway." 

During the trial hecklers from among 
the class shouted encouragement to 
Dyck. They were warned that they too 
would be arrested if they persisted in 
their disruption. One continued to 
shout, "Contend valiantly, dear brother!" 
and was arrested. 

The verdict found Dyck guilty as 
charged. He was sentenced to be tor- 
tured and "burned" at the stake on the 
parking lot. 

For Raul Garcia, an interterm 
student from Argentina, the scene had 
the riveting effect of bringing the 
Anabaptist story to life. "I shall never 
forget the experience, really," he said. 
"At first I didn't know what was hap- 
pening, but then I soon realized it was 
meant to illustrate what we were study- 




Two officer* from the Elkhart Police Depart- 
ment helped stage a mock arrest and trial of 
C. J. Dyck while he was teaching a course in 
January on "Anabaptist History and 
Theology" at Associated Mennonite Biblical 
Seminaries. He was accused of teaching 
"sedition and heresy. " 



ing," the Mennonite pastor and public 
high school principal from Pehuajo, Ar- 
gentina said. 

Dyck had no inkling beforehand of the 
event planned by students except for the 
posters. 



Great Plains seminary 
begins new course 

"What is your name? Who named you? 
Were you named after someone? Do you 
like your name? Have you had nick- 
names? What name do you prefer we 
use in this class?" 

These were the guidelines by which 
sixteen students introduced themselves 
in a class called "Preaching and the Use 
of Storytelling." Before they knew what 
was happening, they found themselves 
telling stories to each other about their 
names. 

The class which met for its first Tues- 
day evening session on February 7 at 
the Hesston (Kan.) Mennonite Church is 
composed of four women and twelve 
men ranging in age from 25 to 69. There 
are six pastors and pastoral associates, 
five conference workers, and five lay 
leaders in various secular occupations. 

Eleven are taking the course for 
seminary credit through the Associated 
Mennonite Biblical Seminaries in 
Elkhart, Indiana, eight of whom plan to 
go to Elkhart for full-time study. The 
students come from nine congregations 
and four denominations— the Men- 
nonite Church, the General Conference 
Mennonite Church, the Church of the 
Brethren, and the Disciples of Christ. 
The teacher, Tom Shane, is a Disciples 
of Christ minister, presently serving as 
Community Chaplain at the Prairie 
View Mental Health Center in Newton, 
Kansas. 

The course is divided into two parts. 
The weekly sessions to the end of March 
will examine the style, theology, appeal, 
and target audiences of selected media 
preachers, movies, and TV programs. In 
April and May, the students will make 
their own presentations in class, focus- 
ing on such themes as grief and the 
Christian faith, sin and forgiveness, the 
prophetic word and controversial issues, 
hope and the evangelistic sharing of the 
gospel. 

The Great Plains Seminary Educa- 
tion Program, an extension of AMBS 
sponsored jointly by the South Central 
(MC) and Western District (GC) con- 
ferences, is directed by Dr. Leland 
Harder, who was professor of practical 
theology at AMBS for the past 25 years. 

Future courses will include Evange- 
lism and Church Planting during the 
weekends of June, the Message of the 
Prophets in the fall term, How to Study 
the Bible during the January interterm, 



156 



Gospel Herald 



and the Anabaptist-Mennonite Experi- 
ence during the spring 1985 term. Two 
additional courses dealing with Women 
in Mission and Aging in the Christian's 
Life Pilgrimage are being planned. 



EMC&S Board approves 
new building 

The Eastern Mennonite College and 
Seminary board of trustees instructed 
the administration to proceed with 
plans to build a new campus center in 
the wake of the January 17 fire that gut- 
ted the school's administration building. 

The board, which met February 16-17, 
did not take action to adopt a specific 
redesign plan, however. That decision 
will come at a special meeting of the 
board on May 21. 

Architect LeRoy Troyer of 
Mishawaka, Ind., who developed plans 
for the earlier $3.1 million renovation of 
EMC's oldest building into campus 
center, presented a series of "case 
studies" for the board to consider in 
rebuilding. 

The options ranged from using the 
original design plans with a new center 
section that has to be replaced to de- 
molishing the facility and constructing 
a three-story building on a new founda- 
tion. 

"Whatever direction you go, in 
essence we are talking about a virtually 
new building at a higher-cost figure," 
Troyer told the board. "The fire has had 
and will continue to have a major eco- 
nomic impact on EMC." 

Board chairman Joseph L. Lapp said 
he wanted to dispel any notion that 
EMC&S has anything to gain from the 
administration building fire. "Regard- 
less of where we come out in the in- 
surance settlement, the fire is a major 
financial problem for the college," he 
said, pointing to inflation, the need for 
the architect's revisions, and added 
strain on the annual operating budget of 
EMC&S. 

The trustees considered at length the 
pros and cons of starting over versus 
seeking to tie in to the salvageable por- 
tions of the remaining building. 

"The message from our publics is to 
rebuild," one trustee said, "but to do it 
in the most economical way possible. 
The interest and momentum are there, 
and we must act now." 

The board was hesitant to adopt a 
specific design for a new campus center, 
pending further consideration of avail- 
able financial resources, including the 
still-awaited insurance settlement. The 
32-member governing body did reaffirm 
its desire to retain the campus center 
concept with a facility that will be in 
harmony with adjacent buildings— the 



chapel and Northlawn residence hall. 

The board authorized a "broad-based 
fund appeal" to the total constituency of 
EMC&S, including the Harrisonburg- 
Rockingham community. The special 
appeal will invite the public to respond 
"with $100 or more per person" to the 
campus center fund before Easter. The 
trustees executive committee hopes to 
have a report of donor interest and 
response by its next scheduled meeting 
on April 27. 

Trustee Carl B. Harman of Har- 
risonburg announced to the board that 
"several trustees have committed 
themselves to give or to secure a total of 
$1 million in cash and pledges by 
Easter." Harman distributed envelopes 
to his fellow trustees and invited them 
to respond with their commitments to 
the campus center fund. 



Spanish TV spot 
offers hope 

Hispanic Mennonite congregations and 
Mennonite Board of Missions are 
cooperating to produce and release a 
television spot on hope. 

Entitled "Nothing Lasts," the 30- 
second spot will show that fame, suc- 
cess, and youth are fleeting values. The 
basic message is that nothing lasts ex- 
cept "love, hope, faith, God." 

Samuel Hernandez served as 
consultant for the spot and Elias Acosta 
served as on-site production coordina- 
tor. Hernandez is associate general 
secretary for Hispanic concerns of the 
Mennonite Church General Board. 
Acosta is a communications major at 
Goshen College. 

A number of scenes for the spot were 
shot in Lancaster, Pa., in late December 
with Jim Bowman as cameraman and 
Ron Byler as executive producer. Jim is 
a free-lance TV news reporter covering 
the Pennsylvania state government 
from a Harrisburg base, and Ron is di- 




Elias Acosta, a communications consultant 
for Hispanic Mennonite Council, positions 
ligh ting equipment, to film. a. scene in a new 
TV spot for Hispanic audiences. 




Berta and Hector Moreno of Lancaster, Pa., 
appear in the Hispanic TV spot "Nothing 
Lasts. " They demonstrate the lasting value 
of love as compared to money, fame, or ma- 
terial things. The spot was produced by His- 
panic Mennonite Council and Mennonite 
Board of Missions. 

rector of English broadcasting for 
MBM. 

The spot is intended for use on sta- 
tions in areas where Hispanic Men- 
nonite congregations are located. 
Primary distribution of the spots will be 
through pastors of Hispanic churches. 

MBM will also market the spot to sta- 
tions that release Spanish-language pro- 
grams to Spanish TV networks, and to 
English-language TV stations serving 
areas with a large Hispanic population. 



Harlan, Kentucky, 
Fellowship 

supports nonregistrants 

The following account tells how one 
small Mennonite congregation decided 
to contribute to the Student Aid Fund 
for Nonregistrants. Despite the small \ 
size of the congrega tion, it was one of 
the first contributions received by the 
fund and one of the largest. The fund 
was established by the Mennonite 
Church to make up for government aid 
lost by college males who refuse to 
register with the Selective Service 
System.— ed. 

The consciousness of the Harlan (Ky.) 
Mennonite Fellowship was raised re- 
garding the position of nonregistrants 
for the draft during the early months of 
1983 when an editorial appeared in the 
local newspaper referring to 
nonregistrants as cowards who take ad- 
vantage of the government. Over the 
next several weeks four different letters 
were sent to the newspaper from people 
in our church suggesting that there 
were valid reasons for not registering. 
These letters supported the con- 
scientious decisions that young men 
were making regarding their loyalties 
toward God and toward the govern- 
ment. 



FEBRUARY 28, 1984 



157 



During the next months we followed 
i with interest the situations of several 
young men in the Mennonite Church 
who had taken the nonregistrant posi- 
tion and who were brought to trial with 
various types of results. We were 
further aware of the decisions of young 
men on this issue because of a VS family 
in our church who has one son who has 
chosen to register and another son who 
i has chosen to not register. We wanted to 
communicate to them both our love and 
respect. 

After Bethlehem 83 the Mennonite 
Church's fund for nonregistrants was 
announced. Because we were already 
sensitized to this issue, we discussed in 
a congregational business meeting what 



our response as a fellowship should be. 
Someone suggested we give $1000 to this 
fund. Others thought that for the size of 
our church (14 adults), this was dispro- 
portionate to larger congregations who 
could more easily give larger sums. In 
the discussion that followed, some 
thought that since this is a controversial 
issue, the Harlan Fellowship needed to 
give more than our "portion" because 
other churches might not give anything. 

Finally someone came up with the so- 
lution that we take an extra offering for 
this fund. Then we would know how 
much money people really wanted to 
give and we would have a better idea in 
the future of how much money to 
contribute to this fund. The special of- 



fering the next Sunday amounted to 
$890. 

Since our fellowship is quite small, it 
may be easier for us to go through the 
process of discernment on an issue like 
this than for larger congregations. We 
have found that it is important for us to 
listen to each other and respect each 
other's views. 

Two concerns summarize our church's 
discussion on this issue. One, all young 
men should know that they have the 
church's support, whether they 
registered or not. Two, the church 
should not simply be silent if the 
government tried to stifle dissent by 
taking away financial support from 
young people who expressed religious 
beliefs that didn't allow them to par- 
ticipate in the registration procedure. 

As a church we want our young 
people to know that we stand with 
them. To make that more than fine- 
sounding words, we continue to give 
generously to our church colleges, as 
well as to contribute to a fund es- 
tablished to support unique positions of 
conscience.— Evelyn Yoder Miller, Ages, 
Kentucky 



Portland youth and 
adults examine 
peacemaking 

Ninety persons, about 45 of them young 
people, met at Portland Mennonite 
Church on January 14 to spend a day 
facing the issue of a Christian's view 
toward peace and war. The event is a 
biennial happening at Portland, Men- 
nonite Church, Portland, Oregon. 

Youth from other congregations were 
invited to take part in the Saturday 
event. Participants from Zion Men- 
nonite, near Hubbard, Oregon, and 
Portland area congregations Peace Men- 
nonite and New Covenant Mennonite 
Fellowship joined in the activities. 

Viewing the movie, The Weight, input 
on the biblical basis for peacemaking by 
Pastor Marlin Kym, group discussions, 
and completing the Peacemaker Regis- 
tration Forms brought people together 
for a healthy exchange of ideas and soul- 
searching on the draft issue. The Peace- 
maker Registration Form, provided by 
Mennonite Central Committee, provides 
a means for persons to document their 
convictions, attitudes, and intentions on 
participation in war. 

Lynn Egli, coordinator of the event, 
commented, "It was good to have 
persons from other congregations par- 
ticipate with us. They helped inject new 
ideas into our discussion and challenged 
our thinking." 

Debbie Davies, a high school junior 



Nineteen new VSers oriented in Elkhart 



Nineteen new voluntary service 
workers were sent to 13 locations in 
North America following the first 
Mennonite Board of Missions VS 
orientation of 1984 in Elkhart, Ind., 
Jan. 30-Feb. 8. 

The VSers learned how to share 
their faith more effectively and how to 
help people in need. They also 
developed interpersonal skills, studied 
the Bible, and experienced urban prob- 
lems through a three-day trip to 
Chicago. 

The new VSers are: 

(First row, left to right) Sherry Hat- 
ter, Stuarts Draft, Va., discipleship 
program in Harman, W.Va.; Terri 
Blucker, Nappanee, Ind., activities di- 
rector and secretary in Tucson, Ariz.; 
Melanie Keim, North Canton, Ohio, 
secretary at Adriel School in West 
Liberty, Ohio; Nancy Thiessen, Jordan 
Station, Ont., Youth for Christ worker 
in Elkhart, Ind.; and Erma Grove, 
Goshen, Ind., assistant hostess at 
International Guest House in Wash- 
ington, D.C. 

(Second row) Susan Stauffer, Wa- 



karusa, Ind., home health aide and 
community worker in Champaign, 111.; 
Nancy Martin, Crestview, Fla., child 
care assistant in Champaign, 111.; 
Verda Mayer, Burton, Mich., nurse in 
San Antonio, Tex.; Janis Miller, 
Chenoa, 111., discipleship program in 
Harman, W.Va.; and Lynne and Barry 
Kauffman, Orrville, Ohio, home repair 
in Brownsville, Tex. 

(Third row) Jennifer Laubrich, 
Petoskey, Mich., nurse aide and 
secretary in Eureka, III; Eric Miller, 
Apple Creek, Ohio, discipleship 
program in Harman, W.Va.; Twila 
Shoup, Dalton, Ohio, day camp direc- 
tor in Albany, Ore.; Allan Gardner, 
Newcomerstown, Ohio, day care 
assistant in Elkhart, Ind.; Douglas 
Hartzler, Jackson, Minn., transporta- 
tion director and community worker in 
Sterling, 111.; Greg Hochstedler, 
Pinckney, Mich., lawn care worker in 
Downey, Calif.; Dan Troyer III, 
Phoenix, Ariz., discipleship program 
in Harman, W.Va.; and Steve Zim- 
merman, Rifton, N.Y., home repair in 
Pearl River, Miss. 




158 



Gospel Herald 




if' 





Loading their truck with supplies for the day. Partners Tool Box members in Mashulavitte, 
Miss., don't let cooler weather keep them inside. Howie Scheidel (left), a Voluntary Service 
worker with Mennonite Board of Missions, works alongside Lyndon Geeter (center) and Lee 
Martin (right), a former VSer who now lives in Mashulaviile and works for minimum wages 
with Partners Tool Box. This group provides low-cost home repair and new construction for 
those needing improved housing in this rural, low-income, predominantly black community. 
Howie is from Cambridge, Ont., and Lee is from Harrisonburg, Va. 



said of the event, "It gave everyone a 
chance to put their feelings into proper 
order and write them down for future 
reference. It really felt good to stand 
with my brothers and sisters in Christ 
on a [principle] the world is becoming 
aware of and joining." 

"The event helped me to evaluate my 
views on peace and determine how 
strong my beliefs are. It helped me to 
prepare for my response when and if the 
government calls me to go to war," was 
the comment of student Kent Hamilton. 

Reflecting on the event, Egli says, "I 
hope other congregations will take 
seriously the challenge to help their 
youth examine and document their 
beliefs about participation in war. We 
need to support them in any way we 
can."— Mike Baker, Lebanon, Oregon 



Harrisonburg Mennonite 
organizes for growth 

The Harrisonburg (Va.) Mennonite 
Church has formed a task force on 
church growth, according to Eric Kouns, 
assistant pastor. The task force will 
evaluate the current facility needs of 
the congregation, anticipate future 
trends in growth, and recommend ap- 
propriate courses of action for the con- 
gregation to consider. 

In September 1983, the congregation 
began meeting in two worship services 
with a complete Sunday school meeting 
each hour while the alternate worship 
service met. According to Kouns, this is 
still taxing the facilities, especially 
classroom space. Harrisonburg Men- 



nonite has a membership of 419. 

"The future doesn't provide easy 
answers," says Kouns. "We need to 
consider how large we want to grow, 
whether growth will strengthen or 
weaken our congregational ministry, 
and how our Anabaptist vision and be- 
lievers' church theology are related to 
this growth." 

The seven-member committee, repre- 
sented by men and women from the pas- 
toral council, church council, Christian 
education and stewardship Committees, 
and members-at-large, will consider key 



issues for the future. These include the 
possibility of a second congregation 
and/or alterations to the present 
facility to meet immediate and long- 
range needs. 

John Oyer, pastor from Oregon and a 
student of church growth at Eastern 
Mennonite Seminary this past fall, 
made a report to the task force in 
December. Oyer covered the history of 
the congregation and in particular the 
growth patterns. Quoting Oyer, "The 
membership growth in the last ten 
years reflects a 28 percent increase. It 
seems clear that the majority of the 
growth during the decade has been 
'internal'— 80 percent of it from within 
the local church family or the denomi- 
nation, while 20 percent came from 
without." 

Oyer's report will provide the statis- 
tics and patterns of growth for the com- 
mittee. But Kouns cautions, "One of the 
most important considerations of the 
committee is to involve the congregation 
in the process of evaluation and deci- 
sion-making in relation to these pat- 
terns and the needs they create." 



Mennonite estate giving 
benefits missions 

An increasing number of Mennonites 
are putting the church in their wills. In 
1983, for instance, Mennonite Board of 
Missions received $495,000 from 32 
persons in 11 states and provinces who 
had died during the year or shortly 
before. 



m 

Mi 



1+1 = 4 



Mennonite Mutual Aid's Individual Retirement Annuity 
(IRA) and Annually Renewable Term (ART) life plan 
can help your financial equation add up the way it 
should. Here's how: 

1 (IRA) + 1 (ART) = 4 benefits. Earning competitive 
rates on deposits. Saving for future needs. Assistance 
for your survivors at your death. Sharing with the 
church today. 



For more information 
about the IRA/ART, call 
800-348-7468; or 

(219)533-9511, collect Mennonite 

within Indiana. Mutual Aid 



% • i 

IP" 

H; Pi: 
A* a 

f-.it 

H •:•!>• 

'.••■»•;+.• 
p <*' 
. '•'.'< 



February 28, 1984 



159 



RESOURCES FOR CONGREGATIONS 



A monthly gathering of resource ideas for congregational planners. Resources listed 
may be helpful in various congregational settings. Clip and file for handy reference. 



The amounts varied greatly. Five 
people gave more than $40,000 each, and 
13 gave less than $5,000. 

One of the largest gifts was from 
Donald Messinger. a school custodian in 
Elida, Ohio, who had no close relatives. 
He died of cancer at the age of 69 two 
years ago. 

Don was single, lived simply, and 
never owned a car. He was a member of 
Pike Mennonite Church. In his will, Don 
asked that all his earthly possessions go 
to MBM when he died. 

"Don was a faithful Christian," said 
Jane Good, a second cousin who served 
as executor of Don's estate. "He was 
very interested in the spread of the 
gospel, and it is most appropriate for 
him to leave his money to the Mission 
Board." 

The 1983 total for estate gifts to MBM 
was the second highest ever. The 
highest was in 1981, when an unusually 
large gift of $708,000 was received from 
the estate of a Chicago woman who had 
retired in Florida. 

When estate gifts are received, they 
are worked into MBM's operating 
budget over a four-year period. 



Anabaptist Center hosts: 
Beckers go to Japan 

Edwin and Arietta Becker of 
Aberdeen, Idaho, have been ap- 
pointed by Mennonite Board of 
Missions to a one-year term in Japan 
as hosts at Japan Anabaptist 
Center— a guest house and study 
center in Tokyo. 

They will succeed Ruth Kanagy 
and Philip Loux. 

Arietta (Selzer) served with MBM 
in Japan as principal of Hokkaido 
International School in Sapporo from 
1959 to 1970. Following her marriage 
in 1971 to Edwin Becker, the couple 
served as teachers at the Sapporo 
school from 1971 to 1973. 

Arietta is a native of Canton, Kan. 
Edwin, a lifelong resident of 
Aberdeen, is a retired farmer. 

Beckers are members of First Men- 
nonite Church of Aberdeen. They 
will go to Japan in March. 




Edwin and Arietta Becker, mission 
workers in Japan 



Person 

"Activities that Nurture the 
Spiritual Life" is the theme of a 
retreat, Mar. 16-18, at the Laurelville 
Mennonite Church Center. All persons 
interested in developing and growing in 
their inner, spiritual lives are invited. 
The use of Bible study, prayer, medita- 
tion, and journaling will be given atten- 
tion. Leaders are Thelma and Weyburn 
Groff, both experienced in spiritual 
formation and on the faculty of the As- 
sociated Mennonite Biblical Seminaries, 
Elkhart, Ind. For more information and 
registration contact Laurelville Men- 
nonite Church Center, R. 5, Box 145, Mt. 
Pleasant, PA 15666; (412) 423-2056. 

The annual House Church Retreat 

will be held Mar. 23-25 at the Laurelville 
Mennonite Church Center. Persons 
from households, intentional Christian 
communities, small congregations, and 
small intentional groups within large 
congregations are welcome. The retreat 
will focus on the inward and outward 
mission of the house church. Resource 
persons are Ron and Jackie Spann of 
Detroit, Mich., elders of the Church of 
the Messiah (Episcopalian), and Harold 
Bauman of MBCM. For more informa- 
tion and registration contact Laurelville 
Mennonite Church Center, R. 5, Box 145, 
Mt. Pleasant, PA 15666; (412) 423-2056. 

Mennonite Marriage Encounter 

weekends will be held Apr. 13-15 at 
Spruce Lake Retreat in Canadensis, Pa., 
and at Black Rock Retreat Center, Kirk- 
wood, Pa. For more information 
contact: (Spruce Lake) Margaret 
Swartzentruber, 201 Maple Ave., 
Harleysville, PA 19438, (717) 898-6067 
or 393-5426. 

The Conference on Charismatic 
Renewal in the Mennonite Church will 
meet this year in Hesston, Kan., Apr. 
25-27. Guest speaker is Terry Miller, 
member of the S.D. House of Repre- 
sentatives. For more information 
contact Mennonite Renewal Services, 
Box 722, Goshen, IN 46526. 

Print 

Empowered attempts to foster 
renewal from an Anabaptist perspec- 



tive. Published quarterly by Mennonite 
Renewal Services, it includes articles 
and interviews on topics related to 
spiritual and charismatic renewal. The 
current winter 1984 issue looks at 
prophecy. The suggested annual dona- 
tion is $5.00 (Canadian $7.50). Write to 
Mennonite Renewal Services, Box 722, 
Goshen, IN 46526. 

Exploring the Mennonite Hymnal 

appears in two volumes, subtitled 
Essays and Handbook. In Essays 
($5.95) Mary Oyer selects for more 
extended discussion 34 hymns from 
many major historical and stylistic 
periods in hymnology. The Handbook 
($12.95) includes brief comments on the 
remaining hymns. The booklets, part of 
the Worship Manual Series, are 
intended to aid congregational singing 
by providing information about hymns 
to share with the congregation, to enrich 
family or private use of hymns, and to 
serve as a reference book. The set price 
is $18.90. Order either or both from 
Mennonite Publishing House, 616 
Walnut Ave., Scottdale, PA 15683, (412) 
887-8500. 

Audiovisuals 
The Other Wise Man follows Henry 
Van Dyke's story of the fourth wise 
man. After spending a lifetime search- 
ing for the Christ, Artaban comes to 
Jerusalem on the day of Jesus' cruci- 
fixion. The gifts he had brought for the 
King have been sold to help others along 
the way. Severely injured during the 
earthquake, as he lies dying he hears a 
voice from the cross, "Inasmuch as ye 
have done it unto one of the least of 
these my brethren, ye have done it unto 
me." The 30-min. color film is available 
for $30 rental from MBCM Audio- 
visuals, Box 1245, Elkhart, IN 46515- 
1245; (219) 294-7536. 

Dawn of Victory is a bold, vivid por- 
trayal of the resurrection message. Be- 
ginning with Jesus' painful steps along 
the Via Dolorosa, viewers witness the 
events of the crucifixion, Easter Sun- 
day, and Jesus' later appearances to the 
disciples. The 30-min. color film is 
available for $30 rental from MBCM Au- 
diovisuals (address and phone above). 



Resource materials for this column are compiled by Jon Kauffmann-Kennel, Men- 
nonite Board of Congregational Ministries, Box 121+5, Elkhart, IN 1+6515-121+5. 



160 



Gospel Herald 




Otis Hochstetler (left), Mennonite Board ofMissioyis worker in Brazil, 
talks over the family ham radio. It's an activity somewhat new to the 
Hochstetlers, though ham radio overseas is a hobby for many who 
want to keep track of family news. Russell Yoder of Orrville, Ohio 
(center), is a close family friend who spends winters in the Brazilian 
capital of Brasilia, where Hochstetlers live. He is a ham enthusiast 
and has left several units in Brazil. Fifteen-year-old Dick Hochstetler 
(right) has his ham license. Hochstetlers have served in Brazil since 
1967. 



MENNOSCOPE 



The first-ever consultation of 
Native Americans in the Men- 
nonite Church will be held Mar. 
16-18 at Pearl River Mennonite 
Church in Philadelphia, Miss. 
Represented will be seven tribal 
groups in the USA and Canada— 
Choctaw, Creek, Navajo, 
Blackfeet, Ojibway, Cheyenne, 
and Cree. The event is sponsored 
by Mennonite Board of Missions 
and hosted by the three Choctaw 
Mennonite congregations in 
Mississippi. The Native 
American Mennonites will share 
their experiences and discuss 
issues facing their congregations. 
Lawrence Hart, a Cheyenne chief 
and General Conference Men- 
nonite pastor, will be the keynote 
speaker. Evenings have been set 
aside for worship. 

The Mennonite Health Asso- 
ciation annual meeting will be 
held March 23-28 in Kansas City, 
Mo. The theme of the meeting is 
"Celebrating Hope." The 
sessions, which take place in the 
Rad isson Muehlebach Hotel, are 
being held in conjunction with 
the Protestant Health and 
Welfare Assembly. Inquiries 
about the program and registra- 
tion should be directed to MHA, 
Box 370, Elkhart, IN 46515. 

The seventh Women in 
Ministry Conference will take 
place May 4-6 at Harrisonburg 
(Va.) Mennonite Church, focusing 
on the theme, "In the Image of 
God." The keynote speaker will 
be Virginia Ramey Mollenkott, 
professor of English at William 
Patterson College in New Jersey. 
Over twenty workshops are being 
planned covering a variety of 
topics. The cost of registration 
and meals for the full conference 
is $35.00 (U.S.) before Apr. 15 
and $40.00 (U.S.) after that date. 
Information on lodging and 
transportation is available. 
Write: Women in Ministry Con- 
ference, 1251 Virginia Avenue, 
Harrisonburg, VA 22801. The 
Women in Ministry conferences 
have been held as a means of sup- 
port to those women involved in 
ministry within the Mennonite 
family of churches, and as a 
forum for discussion about issues 
that relate to that involvement. 

The Reviewing of Church 
Leaders is the theme of the 
weekend retreat, Mar. 9-11, at 
the Laurelville Mennonite 
Church Center. This event is 
designed to assist all who 
evaluate and review the perfor- 
mance of church workers— in 
congregations, conferences, and 
institutions of the church. The 
retreat will consider proper 
methods and procedures of 
gathering feedback, establishing 
and following an adequate and 
fair review process. Leaders for 
this retreat are Ralph A. Lebold, 
Waterloo, Ont., and Herbert 
Schultz, Cambridge, Ont. Lebold, 
president of Conrad Grebel 
College in Waterloo, and former 
Conference minister, has wide 



experience and study on these 
topics of the retreat. Schultz, cur- 
rently the conference minister 
for the Mennonite Conference of 
Ontario and Quebec, deals with 
the issue on an ongoing basis. For 
more information and registra- 
tion contact Laurelville Men- 
nonite Church Center, R. 5, Box 
145, Mt. Pleasant, PA 15666; 
phone (412) 423-2056. 

Paul M. Miller, professor of 
practical theology at Associated 
Mennonite Biblical Seminaries, is 
participating in a conference on 
"Homosexuality: Christian 
Basics for Recovery." The con- 
ference, which is open to 
ministers, counselors, other 
professionals, and concerned 
laity, will be held on Mar. 17 at 
the Holiday Inn, Bethesda, Md. 
For information contact Quest 
Learning Center, Box 7881, Read- 
ing, PA 19603; phone (215) 376- 
1146. All registrations must be 
made in advance of the con- 
ference. 

Wayne M. Miller recently 
resigned as chief administrator 
of Conejos County Hospital, a 
Mennonite-related facility in La 
Jara, Colo. Miller arrived in La 
Jara in August 1962 to oversee 
the construction and preparation 
of a new hospital for beginning 
operation in May 1963. He has 
served continuously as adminis- 
trator since that time. Prior to 
assuming his responsibilities in 
La Jara, Miller has served in 
several positions in the Men- 
nonite-related hospitals in Rocky 
Ford and La Junta, Colo., chiefly 
in the area of radiologic 
technology. During his twenty- 
two years of administration in 
Colorado, Miller has been active 
in the State Hospital Association, 
having served on its Board of 
Trustees for several years. He 
and his family were instrumental 



in beginning a Mennonite con- 
gregation in conjunction with a 
Presbyterian church in the town 
of La Jara, the United Church of 
La Jara. Miller and his wife, the 
former Leabell Troyer, a 
registered nurse, look forward to 
a new experience of service, 
which has not yet been de- 
termined. The change will be ef- 
fective on Aug. 1, 1984. 

Myron Augsburger is member 
of a Greater Washington, D.C., 
Pastors Committee which is host- 
ing a National Church Growth 
Pastors Conference, May 15-18. 
Information on the conference 
can be obtained by writing to 
Pastors Conference, Box 2382, 
Fairfax, VA 22031. 

Eastern Mennonite College 
and Seminary is receiving ap- 
plications for director of financial 
aid to begin on or before Apr. 16, 
1984. Experience in accounting, 
financial planning, public rela- 
tions, management, and adminis- 
tration is essential. Preference 
for applicant to hold a master's or 
bachelor's degree. Student 
awareness and advocacy are 
needed to help students and 
parents in financial planning for 
higher education. Knowledge , 
the Mennonite Church is im- 
portant. Management of federal 
and state aid applications, funds, 
report preparation, financial aid 
packaging, scholarship funds and 
awarding, policy and budget ac- 
countability is essential. Classifi- 
cation: Administrator— Grade B. 
Contact Joyce B. Eby, EMC&S, 
Harrisonburg, VA 22801; Phone 
(703)433-2771. 

Robert Baker, popular Men- 
nonite writer, recently was 
honored for his many years of 
teaching science in the Elkhart 
(Ind.) community schools. He 
received the (Golden Apple 
Award, an award given in 



recognition for service to the 
schools and community, by the 
Elkhart Teachers Association. 
Said ETA president Phyllis War- 
rick, Baker "certainly is an in- 
spiration, not only to the com- 
munity, but to those of us who 
teach. 

Penny Lernoux, reporter from 
Latin America for more than two 
decades, will speak at Goshen 
College on Mar. 13 on "In Banks 
We Trust: American Pocketbooks 
and Human Rights in Latin 
America." Her lecture will 
analyze the impact of the Reagan 
administration's policies in 
Central America, drawing from 
research gathered for the two 
books she has authored: Cry of 
the People (1980) and In Banks 
We Trust (1984). Currently living 
in Bogota, Colombia, Lernoux 
does free-lance writing for U.S. 
publications such as Harper's, 
Atlantic, Newsweek, and TheNa- 
tion. Her talk will be sponsored 
by the Frank and Betty Jo Yoder 
Public Affairs Lecture fund. 

A three-act play dramatizing 
the life of King David has been 
published by Goshen College's 
Pinchpenny Press. Lauren 
Friesen, assistant professor of 
drama at the college, wrote the 
play in 1981. The play treats 
themes of peace, justice and 
obedience to God — central ideas 
in David's rule. Friesen links 
ancient and contemporary 
characters by creating a play 
within a play in which modern- 
day actors and actresses mirror 
the same tensions, insecurities, 
jealousies, and power-plays 
displayed by their ancient coun- 
terparts. Friesen will direct the 
Goshen College Players in six 
performances of King Da rid Mar. 
2-4 and 9-11 at the college's Um- 
ble Center. Copies of the script 
are available through the Goshen 
College bookstore at $2.50 each, 
plus $1 for postage and handling. 

Eastern Mennonite College's 
continuing education program 
will offer 16 courses starting the 
week of Mar. 5. The classes range 
from chair caning, gardening and 
fruit production, and 19th- 
century American pottery to 
learning to play the clawhammer 
banjo, culinary and medicinal 
herbs, and beginning tennis. The 
classes meet once a week at 
night. Pre-registration is en- 
couraged, but persons may also 
register at the first class session. 
Class and registration informa- 
tion is available by calling EMC's 
continuing education office at 
433-2771, ext. 131. 

Positions opening at 
Diakonia, an emergency shelter 
in Ocean City, Md., VS unit run 
by Allegheny Mennonite Con- 
ference, are: a medical trans- 
portation driver who would serve 
as an earning VSer and donate 
income to the program budget; a 
full-time house person needed for 
relating to guests and doing 
housework and cooking. These 
positions, which are available 
May 1984, involve a one-year 
commitment. Contact Laurel 
Martin, R. D. I, Box 851, Ocean 
City, Ml) 21842; phone (801) 288* 
0923 



FEBRUARY 28, 1984 



161 



Bluffton College students and 
faculty have voted to create what 
may be Ohio's first nuclear free 
zone. Votes were taken during 
the college's Nuclear Freeze 
Week, organized by the Peace 
Club. Club President Kathleen 
Kern said 183 voted for the zone, 
86 against and 14 abstained. A 
nuclear free zone is an area in 
which one may not bring in, 
manufacture, do research on, 
use, or store nuclear weapons. 
Bluffton President Elmer Neu- 
feld said 183 votes from a campus 
of 600 students and 100 faculty 
and staff do not necessarily 
reflect the college's position. "But 
the vote was a symbolic witness 
of the kind of world in which we 
live and that we are prepared to 
live without protection of nuclear 
weapons," he said. 

Plans are being made for a 
Portland, Ore., VS-IW reunion 
to be held on July 6 and 7, 1984, at 
Camp Luz near Kidron, Ohio. For 
more information or to report 
updated addresses contact 
Gordon Amstutz, 11729 Hackett 
Rd., Apple Creek, OH 44606; 
phone: (216) 857-4483. 

Ted VanderEnde, pastor of St. 
John Mennonite Church, Pan- 
dora, Ohio, has circulated the 
first issue of a newsletter called 
Consultation. Subtitled "A 
Hermeneutical Newsletter for 
Concerned Mennonites," the new 
publication is "partly a coopera- 
tive, partly a personal venture," 
and will appear "about every 
other month." VanderEnde, a 
General Conference pastor, 
states that "many pastors, lay- 
persons, and entire congregations 
have quietly withdrawn from a 
positive involvement in Men- 
nonite church bodies. They find 
little to truly identify with. . ._. 
For these and other reasons, it is 
mandatory to make an honest at- 
tempt to incorporate an 
Anabaptist perspective into an 
evangelical faith. VanderEnde 
wrote that he hopes the newslet- 
ter "will aid in the debates and 
will enlarge perspectives con- 
cerning contemporary issues." 

Camp Menno Haven is 
sponsoring wilderness canoe 
trips this summer for all ages. 
For information contact Bruce J. 
Braun, Menno Haven Trail 
Camps, Camp Menno Haven, 
Tiskilwa, IL 61368; phone (815) 
646-4344. 



The Lancaster Mennonite 
Historical Society will again 
sponsor a ten-week, Pennsyl- 
vania German dialect seminar on 
Tuesday evenings, Mar. 13 to 
May 15, at 2215 Millstream Road, 
Lancaster, Pa. Open to the 
public, the sessions will feature 
Noah G. Good of Lancaster, Pa. 
Included in the sessions will be 
conversation, storytelling, taped 
samples of the dialect from other 
areas, and special interest items 
requested by class members. 
Good will conduct the seminar on 
two levels, beginner and more ad- 
vanced. Class size will be limited 
to the first twenty-five persons 
who register with the Historical 
Society. 

Genealogist John W. Heisey 

will run a five-week German for 
Genealogy seminar at Lancaster 
Mennonite Historical Society 
headquarters, 2215 Millstream 
Road, Lancaster, Pa., each Tues- 
day evening from Mar. 27 to Apr. 
24 at 7:00 p.m. Advance registra- 
tion with the society is required. 
This seminar will introduce par- 
ticipants to the basics of the 
German language and its script 
handwriting with a strong 
orientation to vocabulary as 
needed by genealogists to read 
tombstones, family Bibles, 
eighteenth-century correspon- 
dence, and foreign archival 
records. Prior knowledge of 
German is not required. 
Featuring a m£~~' 

Mennonite His-PK^y » 
torical Society ■« 
will sponsor James O. Lehman, 
Harrisonburg, Va., as speaker at 
its Mar. 5 quarterly meeting. 
Open to the public, the session 
will begin at 7:30 p.m. at the 
Millersville Mennonite meet- 
inghouse west of Lancaster. 
Lehman will base his comments 
on research he recently com- 
pleted on crises faced by Men- 
nonites in the North during the 
Civil War as a result of their 
"conscientious scruples" against 
military service. He notes that 
Mennonites of Lancaster County, 
Pa., found themselves the sub- 
jects of more heated and bitter 



exchanges in the local news- 
papers than any other Men- 
nonites or Amish Mennonites 
elsewhere in the United States 
during this period. 

The Massanetta Springs Bi- 
ble Conference will feature two 
Mennonite speakers this sum- 
mer. Myron Augsburger will 
open the conference, Sunday 
evening, Aug. 5. He will speak 
again the following evening 
(Mon.) and Tuesday morning. 
Willard Swartley is speaking on 
Saturday evening, Aug. 11, as 
well as speaking both morning 
and evening the following day. 
Massanetta Springs is a 
conference center of the Presby- 
terian Church, Synod of the Vir- 
ginias. Augsburger has been a 
frequent speaker at the Bible 
conference. 

Ralph Martin was licensed to 
the ministry to serve the Hilde- 
brand congregation near Waynes- 
boro, Va. Services were in charge 
of Roy D. Kiser and Richard Sho- 
walter. One of the oldest con- 
gregations in Virginia Con- 
ference, the Hildebrand con- 
gregation has been in decline for 
the past several decades. During 
the past few months, signs of 
new life have been seen with the 
commitment of several new 
families to Christ. 

Missionary departures: 
Debra Byler of the Southside 
Christian Fellowship in Spring- 
field, Ohio, left the U.S. on Feb. 7 
to serve as a Bible teacher of 
Kekchi Indian women in Guate- 
mala. Her address is Fray 
Bartolme de Las Casas, Alta 
Verapaz, Guatemala. Arlene 
Kreider, Mountville, Pa., who is 
a member of the Columbia (Pa.) 
Mennonite Church, returned to 
Ethiopia on Jan. 31 to continue 
teaching in an elementary school 
in Addis Ababa. Her address is 
P.O. Box 1165, Addis Ababa, 
Ethiopia. 

The Wayne County (Ohio) 
Voluntary Service household of 
Mennonite Board of Missions 
moved from Kidron to Orrville on 
Jan. 3. Its new address is 4615 N. 
Crownhill Rd., Orrville, OH 
44667. 

New address for Mennonite 
Board of Missions workers Ken 
and Natalie Johnson Shenk: Arai 
Mansion #201, 2459 Mimuro, 
Urawa-shi, Saitama-ken 336, 
Japan. 



New Gospel Herald Every- 
Home-Plan congregations: 
South Seattle, Seattle, Wash. 

Special meetings: Glenn Sell, 
Manheim, Pa., at Groffdale, Pa., 
Mar. 25 — Apr. 1. 

New members by confession 
of faith: Des Moines, Iowa: Ruby 
Telford and Debbie Kaufman. 

Change of address: Henry W. 
Frank from Mt. Joy, Pa., to Men- 
nonite Home, 1520 Harrisburg 
Pike, Lancaster, PA 17601. 



BIRTHS 



Barr, Philip and Maretta 
(King), Las Casas, Alta Verapez, 
Guatemala, fourth child, third 
daughter, Mary Lea, Jan. 21. 

Beasley, Rich and Kim 
(Watkins), Lima, Ohio, first 
child, Nathan Richard, Feb. 3. 

Bender, Eugene and Marcia 
(Fryfogel), Tavistock, Ont., first 
child, Amanda Marie, Jan. 6. 

Bontrager, Kevin and Natalie 
(Lockhart), Kokomo, Ind., first 
child, a daughter, Bethany Erin, 
Feb. 3. 

Boshart, Merlin and Annette 
(Boese), Wayland, Iowa, first 
child, Kristina Jo, Feb. 2. 

Chupp, Jeffery and Michelle 
(Checchio), Elkhart, Ind., first 
child, Jason Daniel, Jan. 19. 

Erb, Ken and Laurie (Ropp), 
Wellesley, Ont., second daughter, 
Michelle Dawn, Dec. 6. 

Erb, Merle and Miranda (Hub- 
bard), Shickley, Neb., second 
daughter, Kelsey Danielle, Jan. 
12. 

Gehman, Dale and Kendra 
(Miller), Eureka, 111., first child, 
Jacob James, Jan. 27. 

Graber, Myron and Pat 
(Schmidgall), Secor, 111., second 
child, Andrew Michael, Nov. 15. 

Graybill, Keith and Janet 
(Saner), McAlisterville, Pa., first 
child, Nathan Clair, Jan. 5. 

Kingsley, Scott and Dorothy 
(McCormick), Amenia, N.D., first 
child, Brian James, Jan. 26. 

Leis, Ross and Sonya 
(Steckly), Wellesley, Ont., first 
child, Devan Kurt, Dec. 9. 

Martin, Manasseh and Gleta 
(Martin), Hayward, Wis., second 
son, Weston Casimer Rvlan, Nov. 
17. 

Mauck, Robert and Carol 
(Schrock), Shipshewana, Ind., 
third child, first daughter, 
Heather Marie, Feb. 7. 

Minier, Jerry and Faith, South 
Williamsport," Pa., third child, 
second son, Nathan Isaiah, Feb. 
4. 

Myers, Brent and Kimberly 
(Correll), Bunker Hill, Ind., 
second child, first son, Paul Dale, 
Jan. 11. 

Nafziger, Earl and Jan 
(Schultz), Stratford, Ont., first 
child, Nicole Janna, Jan. 5. 

Richards, Bill and Freda 
(Schultz), Millbank, Ont., third 
daughter, Krystal Jane, Dec. 24. 

Ropp, Howard and Joyce 
(Yantzi), Tavistock, Ont., second 
son, Mark Howard, Jan. 14. 




162 



Gospel Herald 



Snyder, Bob and Donna 
(Frey), Poole, Ont., second son, 
Timothy Ryan, Dec. 9. 

Sommers, John and Carol 
(Hallman), Elkhart, Ind., second 
child, first daughter, Jennifer 
Lynne, Jan. 5. 

Stauffer, Lemar Tim and Con- 
nie (Ficke), Milford, Neb., third 
and fourth children, second and 
third sons, Aram Quien and 
Naum Owen, Jan. 30. 

Troyer, Roger and Jeanne 
(Miller), Harrisonburg, Va., third 
child, first son, David Miller, 
Feb. 3. 

Yerty, Lee and Pauline 
(Replogle), Roaring Springs, Pa., 
second daughter, Tonya Corin, 
Jan. 5. 



MARRIAGES 



Hickman — Kennel. — Wayne 
Hickman, Knoxville, Tenn., 
Friends Church, and Rachel Ken- 
nel, Salem, Ore., Western cong., 
by Richard Wenger and Wade 
Hickman, Dec. 30. 

Hosteller — Gonzales.— Willie 
Hostetler, Wakarusa, Ind., North 
Main Street cong., and Tish 
Gonzales, Wakarusa, Ind., by 
John C. King, Feb. 4. 

Lais — Bryant. — Lynn Lais, 
Hesston cong., Hesston, Kan., 
and Janice Bryant, Baptist 
Church, by C. James Pasma, Dec. 
30. 

Lott— Spear.— Fred W. Lott, 
III, Wilkes-Barre, Pa., Wilkes- 
Barre House Churches, and 
Marilyn Claire Spear, San Pablo, 
Calif., by John Shearer, Jan. 28. 

Michalek — Zehr. — Thomas 
Michalek, Kitchener, Ont., 
Catholic Church, and Donna 
Louise Zehr, Shakespeare, Ont., 
East Zorra cong., by Homer E. 
Yutzy, Jan. 20. 

Miller — Caskey. — Keith 
Miller and Evonne Caskey, both 
of Lima, Ohio, Northside cong., 
by Clarence Sutter, Dec. 17. 

Nicklas — Ruby. — Bruce 
Nicklas, Tavistock, Ont., Luth- 
eran Church, and Darlene Faye 
Ruby, Tavistock, Ont., East 
Zorra cong., by Homer E. Yutzy, 
Jan. 23. 

Wenger — Johnson. — Dale 
Wenger, Harrisonburg cong., 
Harrisonburg, Va., and Sharon 
Johnson, West Linn, Ore., Zion 
Hill cong., by Glendon L. Blosser, 
June 25. 

Yoder — Miller. — Gary Yoder 
and Dawn Miller, both of Emma 
cong., Topeka, Ind., by Etril J. 
Leinbach, Feb. 4. 



OBITUARIES 



Amstutz, Henry Clair, son of 

Peter J. and Barbara (Schneck) 
Amstutz, was born in Wayne Co., 
Ohio, June 26, 1909; died of heart 
complications at South Bend, 
Ind., Feb. 1, 1984; aged 74 y. On 
Aug. 12, 1934, he was married to 
Florence Badertscher, who sur- 



vives. Also surviving are 5 
daughters (Barbara— Mrs. Paul 
Hodel, Vivian— Mrs. Verle Head- 
ings, Carolyn Amstutz, Mabel 
Amstutz, and Mary Amstutz), 
one son (John), 11 grandchildren, 
and 4 sisters (Frieda — Mrs. 
George Amstutz, Verda— Mrs. 
Ivan Zuercher, Mrs. Persis Nuss- 
baum, and Mrs. Fairy Gerber). 
He was a member of College 
Mennonite Church, where 
funeral services were held on 
Feb. 4, in charge of Arnold C. 
Roth; interment in Violett 
Cemetery. 

Clemmer, Martha B., 
daughter of Allen S. and Susan 
(Benner) Lewis, was born in 
Franconia Twp., Pa., Jan. 8, 1914; 
died at her home at Souderton, 
Pa., Jan. 31, 1984; aged 70 y. On 
Dec. 23, 1933, she was married to 
Jacob M. Clemmer, who survives. 
Also surviving are 3 daughters 
(Mildred L. — Mrs. David I. 
Bauman, Lorraine L. — Mrs. 
Grant W. Zook, and Betty Ann- 
Mrs. Earl F. Moyer), one son 
(Jacob L. Clemmer, Jr.), 9 grand- 
children, one great-grandson, and 
2 sisters (Mrs. Arthur D. 
Leatherman and Mrs. Samuel D. 
Leatherman). She was preceded 
in death by one brother (William 
B. Lewis). She was a member of 
Franconia Mennonite Church, 
where funeral services were held 
on Feb. 4, in charge of Earl 
Anders, Jr., Curtis Bergey, John 
Derstine, and Floyd Hackman; 
interment in adjoining cemetery. 

Deason, Nettie, was born in 
Fulton Co., 111., June 11, 1895; 
died at Rancho Cucamonga, 
Calif., Jan. 5, 1984; aged 88 y. 
Surviving are one daughter 
(Florence Lucille Anderson), one 
son (Elmer H. Petra), 4 grand- 
children, 9 great-grandchildren, 
one great-great-grandchild, and 
one sister (Grace V. Anderson). 
She was a member of Mountain 
View Mennonite Church. A 
graveside service was held on 
Jan. 9, in charge of Percy Gerig; 
interment in Bellevue Cemetery. 

Detweiler, Perry, son of 
Christian and Mary (Zeitler, 
Birky) Detweiler, was born near 
Shickley, Neb., Apr. 6, 1909; died 
at Seward Memorial Hospital, 
Feb. 6, 1984; aged 74 y. Surviving 
are 2 sisters (Mrs. La Verne Roth 
and Mrs. Barbara Reed) and 2 
brothers (Fred Detweiler and 
Jake Birky). He was a member of 
Salem Mennonite Church. 
Funeral services were held at 
Farmer & Son Funeral Chapel, 
Geneva, Neb., in charge of Wilton 
Detweiler and Lee Schlegel; 
interment in Salem Mennonite 
Church Cemetery. 

Frey, Nellie M., daughter of 
Benjamin L. and Catherine 
(Shrock) Frey, was born in Miami 
Co., Ind., Oct. 16, 1902; died at 
Howard Community Hospital, 
Kokomo, Ind., Jan. 31, 1984; aged 
81 y. Surviving is one sister 
(Edith Shively). She was pre- 
ceded in death by 5 brothers and 
4 sisters. She was a member of 
Howard-Miami Mennonite 
Church, where funeral services 
were held on Feb. 3, in charge of 
Lee Miller, Elam Glick, and 
Keith Miller; interment in Mast | 



Cemetery. 
Gnagey, Howard D., son of 

Daniel and Eva (Maust) Gnagey, 
was born in Somerset Co., Pa., 
Dec. 22, 1896; died at University- 
Hospital, Iowa City, Iowa, Jan. 
20, 1984; aged 87 jr. On Jan. 14 
1926, he was married to Barbn 
Yoder who died on July 29, 1981 
Surviving are 3 sons (Allen 
Robert, and James), 2 daughters 
(Doris and Mary— Mrs. John Pot- 
ter), 5 grandchildren, 4 great- 
grandchildren, and one sister 
(Amelia Gnagey). He was a mem- 
ber of Lower Deer Creek Men- 
nonite Church, where funeral 
services were held on Jan. 23, in 
charge of Dean Swartzendruber 
and Orie Wenger; interment in 
Lower Deer Creek Cemetery. 

Grove, Earl Landes, son of 
Isaac N. and Sarah Elizabeth 
(Landes) Grove, was born in 
Weyers Cave, Va., Jan. 26, 1897; 
died at Harrisonburg, Va., Jan. 
23, 1984; aged 87 y. On June 2, 
1921, he was married to Eliza- 
beth Heatwole, who died on Sept. 
13, 1964. On July 20, 1968, he was 
married to Grace Suter, who sur- 
vives. Also surviving are one 
daughter (Virginia— Mrs. Rich- 
ard S. Weaver), 2 grandsons, and 
2 great-grandchildren. He was a 
member of Bank Mennonite 
Church. Funeral services were 
held at Weavers Mennonite 
Church on Jan. 25, in charge of 
Linden M. Wenger, David L. 
Burkholder, James Stauffer, and 
James Delp; interment in 
Weavers Cemetery. 

Hess, Elam S., son of Ezra H. 
and Mary Ann (Stauffer) Hess, 
was born in Mount Joy Twp., Pa., 
Sept. 26, 1887; died in Lancaster 
City, Pa., Jan. 31, 1984; aged 96 y. 
On June 16, 1908, he was married 
to Anna M. Miller, who died Mar. 
15, 1963. Surviving are one 
daughter (Elva M.— Mrs. Elmer 
B. Siegrist), one son (Miller M.), 
10 grandchildren, 30 great-grand- 
children, and 5 great-great- 
grandchildren. He was a member 
of Mount Joy Mennonite Church, 
where funeral services were held 
on Feb. 3, in charge of Shelley R. 
Shellenberger and George W. 
Leaman; interment in Kraybill 
Mennonite Cemetery. 

Landis, Jonathan Philip, son 
of Edward D. and Carol Jeanne 
(Rutt) Landis, was born in Mulia, 
Irian Jaya, Indonesia, Feb. 4, 
1984; died 4 hours later. Surviv- 
ing are maternal grandparents 
(Mr. and Mrs. Clarence H. Rutt, 
Jr.), maternal great-grandfather 
(Wilmer B. Althouse), maternal 
great-grandmother (Mrs. Elva 
Rutt), paternal grandparents 
(Mr. and Mrs. Mervin Landis), 
and paternal great-grandmother 
(Mary Landis). Interment in 
Mulia. 

Martin, Kraig E., son of 

Marlin E. and Eva J. (Lehman) 
Martin, was born at Hagerstown, 
Md., Dec. 9, 1971; died as a result 
of an automobile accident at 
Smithsburg, Md., Jan. 31, 1984; 
aged 12 y. Surviving are his 
parents, one sister (Kaylena Y.), 
2 brothers (Kenlin A. and Kevin 
B.), maternal grandparents (T. 
Weagley and Ethel M. Lehman), 
and paternal grandparents (Ken- 



neth E. and Ada M. Martin). He 
was a member of Salem Ridge 
Mennonite Church, where 
funeral services were held on 
Feb. 3, in charge of Darwin 
Martin, G. Joseph Martin, and 
Richard Heckman; interment in 
the adjoining cemetery. 

Rupp, Sylvan L., son of Frank 
H. and Lydia (Lugbill) Rupp, was 
born at Archbold, Ohio, Oct. 3, 
1903; died of heart failure at Pet- 
tisville, Ohio, Jan. 9, 1984; aged 
80 y. On Dec. 23, 1925, he was 
married to Pearl C. Frey, who 
survives. Also surviving are 5 
daughters (Melva— Mrs. Doyle 
Short, Betty— Mrs. Clifford 
Liechty, Bernice — Mrs. Ward 
Hartzell, Marcille— Mrs. Merrill 
Nofziger, and Margaret — Mrs. 
Carl Smeltzer), 2 sons (Lowell E. 
and Roger L.), 23 grandchildren, 
one foster grandson, 5 great- 
grandchildren, one brother 
(Mahlon), and 3 sisters (Mable— 
Mrs. Walter Syse, Nola— Mrs. 
Edwin Nafziger, and Viola— Mrs. 
John Aeschliman). He was a 
member of West Clinton Men- 
nonite Church, where funeral 
services were held on Jan. 12, in 
charge of Edward Diener and 
Rocky Miller; interment in Pet- 
tisville Cemetery. 

Waidelich, Vera M., daughter 
of Jacob E. and Catharine 
(Nafziger) Nofzinger, was born at 
Archbold, Ohio, June 6, 1902; 
died of heart failure at Wauseon, 
Ohio, Jan. 9, 1984; aged 81 y. On 
Jan. 4, 1923, she was married to 
Arthur Waidelich, who died on 
Jan. 16, 1980. Surviving are 3 
sons (Marvin, Virgil, and Gene), 3 
daughters (Marjorie— Mrs. 
Charles Gautsche, Donna— Mrs. 
Lyle Friesen, and Grace— Mrs. 
Ray Kinsey), 27 grandchildren, 8 
great-grandchildren, and one 
sister (Thelma— Mrs. Clifford 
Ruskin). She was a member of 
West Clinton Mennonite Church, 
where funeral services were held 
on Jan. 13, in charge of Edward 
Diener and Rocky Miller; inter- 
ment in Pettisville Cemetery. 



CALENDAR 



Council on Faith, Life, and Strategy, 

Laurelville, Pa., Feb. 26-29 
Conversations on Faith, Laurelville, Pa., 

Feb, 27-29 

Lebanon County area Keystone Bible In- 
stitute, Midway Church of the Brethren, 
Feb. 27-Mar. 2 

Malvern-Paoli area Keystone Bible Institute, 
Frazer Mennonite Church, Mar. 4-8 

Marion area Keystone Bible Institute, 
Shalom Christian Academy, Mar. 5-9 

Iowa Keystone Bible Institute, Iowa Men- 
nonite School, Mar. 5-9 

Mennonite Church Canada Coordinating/ 
Planning Committee, Waterloo, Ont., 
Mar. 14-16 

Illinois Mennonite Conference spring con- 
ference, Camp Menno Haven, Tiskilwa, 
III., Apr. 6-7 

Mennonite Secondary Education Council 
Music Festival, Kalona, Iow^ Apr. 7-8 

Consultation on Mennonite Church 
Leadership Polity, Stryker, Ohio, Apr, 9- 
11 



CREDITS 

P. 156 (bottom and top right) by .1 Ronald 
Byler; p. 157 by Joy Frailey; p. 158 by Tom 
Bllhop; p. 160 by Hetty llm-hstctln 



FEBRUARY 28, 1984 



163 



ITEMS AND COMMENTS 



Human rights group calls Guatemala 
'nation of prisoners' 

Guatemala has become a "nation of 
prisoners" and repression of both evan- 
gelical Protestants and Catholics has 
increased under the new regime of 
General Oscar Mejia Victores, says a 
new Americas Watch report. The 260- 
page report by the Americas Watch 
Committee focused mainly on develop- 
ments since Gen. Mejia seized power 
from the evangelical Gen. Efrain Rios 
Montt in an Aug. 8, 1983, coup. The 
report is based on field research and in- 
terviews with Guatemalan officials by a 
delegation which visited the country in 
1982, and again in November 1983. 
Americas Watch is a human rights 
monitoring group affiliated with the 
Helsinki Watch Committee. 

"Killing in the countryside has gone 
down in numbers, but still exists," Or- 
ville Schell, chairman of Americas 
Watch, told a press conference here. But 
the situation in Guatemala City was 
judged to be far worse than it was dur- 
ing the Montt regime, he said. "Killings 
were definitely up, disappearances were 
definitely up." 



U.S. accused of undermining U.N. 
arms embargo 

The United States has "quietly" 
permitted the sale of nearly $30 million 
in arms technology to South Africa in 
violation of a United Nations arms em- 
bargo, according to a church investigat- 
ing team. A report released jointly by 
the Quaker-sponsored American 
Friends Service Committee and the 
church-backed Washington Office on 
Africa said the technology transfers 
were undermining the international em- 
bargo—adopted in 1977, with the sup- 
port of the U.S. — on all "arms or related 
material" to white-ruled South Africa. 

"The U.S. is sabotaging the interna- 
tional arms embargo by winking at U.S. 
companies' military exports to South 
Africa," said Thomas Conrad, who 
heads the Quaker agency's research 
team, called National Action-Research 
on the Military Industrial Complex. 
"The volume of this trade is much 
greater than has ever been reported," he 
said. 



British cardinal composes 'amateur's 
guide to saintliness' 

Cardinal Basil Hume, head of the 
Roman Catholic Church in England and 
Wales, has written a new book, full of 
hints for better living, which has been 



described as an "amateur's guide to 
saintliness." The cardinal's set of simple 
steps to holiness appear in To Be a Pil- 
grim. He suggests it is harder to endure 
being bored by someone's conversation 
than to give up sugar in tea or coffee. 
Other people "can provide us with ex- 
cellent opportunities for self-denial." 

He deals with the experience of unfair 
criticism or being snubbed or ignored. 
The victim, he suggests, should just 
mutter: "Thanks be to God." The car- 
dinal quotes a friend who has a tech- 
nique for handling difficult people. He 
asks himself: "What would I do if I 
really liked the person?" He then does it. 
Cardinal Hume's final "hint on holi- 
ness" is to "remain a little person." One 
should smile at oneself, at one's failures. 
It does not matter if others do not take 
one seriously. God will." 



Arms steal food from poor 

"Examine the news of the world and 
one will observe an appalling form of 
theft," writes columnist Val Werier in 
the Jan. 7, 1984, Winnipeg Free Press, 
"—the diversion of world resources to 
the buildup of arms while millions die of 
disease and starvation." He goes on to 
say that only a tiny fraction of the 
amount spent on world arms would 
wipe out disease and hunger in the 
world. The money spent on two fighter 
planes could, for example, immunize all 
Third World children against the six 
common diseases of childhood. 

Werier also notes that more than $1 
trillion has been spent by each of the 
two superpowers on arms, that U.S. 
spending on nuclear arms has more 
than doubled since President Reagan 
took office, and that the Pentagon 
budget is larger than the entire expendi- 
ture of any country, except the Soviet 
Union. 



Paper crane symbol in worldwide 
peace movement 

Colorful folded-paper cranes, strung 
together and displayed or worn like a 
necklace, have become a popular symbol 
in the international peace movement. A 
"Peace Crane Project" has been or- 
ganized with the goal of presenting 1.9 
million paper cranes to the people of 
Russia on Pentecost Sunday, which falls 
this year on June 10. Each paper crane 
will represent a prayer of peace for one 
child living in Moscow, organizers said. 
The cranes will be strung on long strings 
so they can be displayed, along with 
snapshots of all the people who helped 
make the cranes. 

The project was organized by clergy 
and lay members of the New York Met- 
ropolitan chapter of the Lutheran Peace 
Fellowship, and officially endorsed by 
the peace-seeking task force of the Lu- 



theran Church in America's New York 
Synod. They invite U.S. Christians of all 
denominations to "share the peace of 
the Lord with the people of Russia" by 
taking part in the crane project. 

A "leader's kit" for the project may be 
obtained from Peace Crane Project, 
Saint Peter's Church, 619 Lexington 
Ave., New York, N.Y., 10022. 



British Methodists warned about 
house church movement 

Critics of the "house church" move- 
ment among British Methodists warn 
that it is developing what they call au- 
thoritarian and unscriptural tendencies, 
and that it is beginning to become le- 
galistic. The term "house church" refers 
to groups of Christians who meet in 
members' homes and are frequently as- 
sociated with the charismatic move- 
ment. William R. Davies says he finds 
two features of the house church move- 
ment particularly worrying — the move- 
ment's teachings on church structure 
and on the related topic of authority. At 
the same time, he says in the annual 
report of the Home Mission Depart- 
ment, there are other features from 
which the historic churches should be 
able to learn. 

"Certainly, it would be foolish to deny 
that God is at work in the house church 
and, while it may be true the majority 
of its members have been transferred 
(some would say 'poached') from the his- 
toric churches, there is evidence that a 
growing number of complete outsiders 
have been converted to faith in Jesus 
through its ministry." The 1983 United 
Kingdom Christian Handbook estimates 
that, in 1980, there were 80,000 mem- 
bers of house churches (up from 20,000 
in 1975), with 200 ministers (five in 
1975) and 2,000 churches (1,000 in 1975). 
The average size of a house church was 
put at 30 members. 



Amish herbalist told not to treat sick 

An Amish herb dispenser from 
northeastern Indiana can no longer di- 
agnose illnesses, following an out-of- 
court settlement approved by an Adams 
County judge. The agreement reached 
with the Indiana attorney general's of- 
fice permits Solomon J. Wickey to give 
diet and nutritional advice and to sell 
herbs and. vitamins. But he may not 
prescribe herbs for illnesses or do other 
work which calls for a licensed medical 
professional. 

"We didn't feel he was a criminal," 
said Dan Foley, a representative of the 
attorney general's office. "He believed 
what he was doing was correct. But his 
diagnosing, a lot of what he was doing, 
was not something we could allow." Mr. 
Wickey, 45, was making his diagnoses 
by gazing into the eyes of his patients. 



EDITORIAL 



1 H 



NEWSPAPER 



MENNONITE BIBLICAL SEMINARY 
1003 BE NBA M AVfc 
ELKHART IN <i6M7 



Concupiscence 



"Concupiscence," said Truman Morrison to the pas- 
tor's workshop at Elkhart last month "is the central 
manifestation of sin in our society. It is the desire for 
more and more. Our infinite demand for consumer 
goods," he said, "reflects the loss of capacity for spiritual 
growth." 

What Morrison said seems almost so obvious as to be 
beneath mentioning, but even the obvious needs some 
reflection now and then. When we stop to think about it, 
our society is a marvel in its ability to serve the whims 
of its people. One needs only to travel occasionally in less 
developed cultures to see the contrast. Regardless of 
what we think about fast-food joints, their very presence 
testifies to the availability of food in amounts larger 
than any of us can eat. We have plenty of almost any- 
thing in our society — mountains of food, more new cars 
than people can buy, and hardware items without 
number. Why then must the soreheads criticize what we 
have? 

The answer is an old one. Jesus put it succinctly, "Ye 
cannot serve God and mammon." Others have said the 
same thing in more words. Today the difficulty is made 
worse, according to Morrison, by our reliance on 
technology. 

We all know it is impossible in our society to get along 
without technology. To apply the point at home, publish- 
ing the Gospel Herald involves technology at every stage 
from the electric typewriter with which the secretary 
types the editorial through the typesetting, printing, 
and mailing to the postal delivery system. But the prob- 
lem which Morrison presses upon us is the loss of the 
spiritual dimension. 

How is this manifest today? An obvious example of 
concupiscence— we said this is a discussion of the ob- 
vious — is advertising, particularly television advertising 
with its great emphasis on essentially useless goods and 
services. Each of these frivolous items is made to seem 
important through television hype— such a thorough 
mixture of fantasy with reality that one is hard pressed 
to tell the difference. Notice how often the appeal is to 
indulge yourself. This endless pampering of self is 
concupiscence. 

Another manifestation of concupiscence is waste, 
even littering. My wife, Mary, and I, who grew up on 
farms, live on a country road three miles from town. We 
are distressed time and again by the senseless littering. 
If I weren't against beer drinking for other reasons, I 
would oppose it because beer drinkers as I encounter 
them seem to be litterers. They throw their cans and 
bottles along our road. 

In recent months they are being joined by hamburger 
and French fry eaters and milk shake drinkers. Such 
disregard for the natural beauty of western Pennsyl- 



vania is a form of concupiscence for which there is need 
of repentance. But these are only low-level manifesta- 
tions. 

The more important actions happen at higher levels in 
our political and economic system. How much responsi- 
bility can or should we take for these? I do not have clear 
answers, but I believe it is worthwhile to seek to under- 
stand our situation and take steps that are open to us 
toward repentance and correction. 

Although we may not believe we are called to live on 
the land like Peter Farrar (GH, Jan. 31, p. 76) we 
nevertheless have more choices than we realize about 
our consumption of the Lord's resources if we will 
consider them. Two of the three places the word 
"concupiscence" appears in the King James version are 
Romans 7:8 and Colossians 3:5. In Romans 7, Paul is al- 
most overwhelmed by the power of concupiscence. In 
Colossians 3:5 he has an answer. 

It is that through our new life in Christ, we are called 
to change our clothes, so to speak, and concupiscence is 
one of those old clothes to be stripped off and replaced 
by better ones. If we want to do right, the power of the 
new life in Christ is here to support us. But it does not 
happen automatically. 

There is a spirit abroad in the land which seems to 
suggest that if a person has a good testimony, what he 
does is not so important. This spirit is not in tune with 
that of Paul who expected that those who confessed 
Christ would put off concupiscence. 

As a way of life, concupiscence is finally self-defeat- 
ing. There is no more dramatic demonstration of this 
than the arms race. Both sides are greedy and seek to 
dominate. So what one does must be outdone by the 
other and there is no ending. Nothing the leaders of 
these two countries say about the arms race can be ac- 
cepted, for it is based on concupiscence, the will to 
dominate. 

These two great opposing societies follow contrasting 
economic theories and neither is working very well. One 
emphasizes economic planning from the top and is 
unable to raise enough food to feed its people. 

The other claims to rely on individual initiative and it 
produces food in abundance. But some are too poor to 
buy it, and there may be more real hunger here in this 
land of abundance than in the land of relative scarcity. 
Each society is failing — more because of concupiscence 
than for lack of resources. 

Our Lord Jesus has offered us a better way and we 
have seen the glimmerings of its possibilities. We may 
follow Christ if we will. Or we may join the crowd which 
seeks fulfillment in following concupiscence where 
enough is never enough because there is always someone 
who has a little more than we.— Daniel Hertzler 



March 6, 1984 



Confessions of a 
once- political Christian 



by Robert Knapp 



I am tired of all the current emphasis on politics in 
Christianity, and at times I would like to escape com- 
pletely and believe that the church has no place in 
politics. However, in my own world (where I work, play, 
live) I am frequently confronted by Christians of dif- 
ferent persuasions who become committed to various 
causes and encourage my participation also. This has 
caused quite a bit of confusion for me (and many 
others), so I began to sort through my own experiences 
and beliefs to find a position which would satisfy me as 
being faithful to my calling as a Christian living in 
America. These observations I share with you, not as an 
expert but rather as a pilgrim who is still on the way. 

Many things about Christianity are truly amazing. 
My dictionary tells me that amazing means surprising 
or astonishing. It is clear then why this word has so 
often been used to describe God's love for us. We sing of 
amazing grace, amazing love, and of standing amazed in 
the presence of Jesus. It truly is amazing that God 
would love us enough to forgive us for all of our sins and 
seek to establish a relationship with each of us. 

Another amazing thing about Christianity is the way 
the church, which is supposed to be united as the body of 
Christ, can proclaim such conflicting messages as we are 
currently witnessing. I receive mail from a number of 
prominent Christian ministries and churches and de- 
pending on which one I listen to, I discover it is my 
Christian obligation to favor a huge military buildup in 
the United States to deter the spread of communism, or 
that I must favor a nuclear freeze to prevent a nuclear 
holocaust. I am told by some that as a Christian I must 
be politically conservative, while others insist I must be 
politically liberal. Some say that as a Christian I must 
ardently oppose "godless communism" wherever it 
raises its ugly head, but another group tells me I must 
oppose "imperialistic capitalism" which our country 
supports in oppressive ways worldwide. 

Satan has had amazing success at polarizing Chris- 
tians on these and many other issues. I do not question 
the sincerity of the ministers and other Christian 
leaders who hold such opposing views, but I do believe it 
is time to work for unity in the body of Christ. In this 




Robert Knapp with his daughter Katrina. 



article, I share some observations which I hope provide 
more light than heat on this already volatile discussion. 
Obviously there is no "final answer" to such a difficult 
problem, but I hope I can provoke dialogue among us 
which will cause each of us to examine our own beliefs 
and biases, and learn to appreciate and accept others 
who are different. 

Beginning in 1960. 1 began my interest in politics as a 
conservative back in 1960. At the age of seven I became a 
Republican because my Dad was. (Actually, I found out 



166 



Gospel Herald 



Mother and child 

1 Kings 3:16-28 

Solomon grinned 

at his own grim wisdom 

when he ordered 

an even split 

of the disputed 

personal property. 

Half is never enough 
where human life 
is concerned. 

The genuine mother 
acknowledged that 
when she yelled out 
that she would yield 
her son to save him. 

Love doesn't do things 
by halves. 

—Thomas John Carlisle 



several years later that he was a Democrat who voted 
for Nixon that year because he did not like Kennedy.) In 
1964 I carried a Goldwater poster up and down my street 
to persuade voters to vote the right way. 

My consciousness of war/peace issues began in the 
next presidential election. I supported the peace candi- 
date, Richard Nixon, because I was told that all the wars 
of this century had been fought with Democratic 
presidents. Surely that meant that the Republican party 
was the party for peace. 

The social turmoil of the late 60s and early 70s opened 
my eyes to "reality" and I discovered that the Demo- 
cratic party was the true party of peace. The Kent State 
shootings, Woodstock rock festival, and the escalating 
war in Vietnam worked together to make me a crusader 
against the establishment. When I went to college I was 
able to discover "indisputable" evidence to support my 
already established prejudice against status quo 
America. In George McGovern I found a presidential 
candidate who promised to right the wrongs I saw in 
this country, but when he was soundly defeated by 
Nixon in 1972 I gave up hope for America, realizing that 
power and "honor" were more important than peace and 
justice. 

After mellowing considerably during the mid-70s, I 
had the extreme misfortune to have my candidate 
elected in 1976. I had high hopes for this "born again" 
president who preached justice and human rights. Then 
I saw how the reality of the political world can bring to 
naught much of the idealism of any candidate. I also dis- 
covered how much easier it is to criticize a president who 
beat your favorite challenger than it is to defend your 
man if he wins. Although I still defend much of what 
Carter was trying to accomplish, I developed a cynicism 



about using the "system" to bring about change for the 
good. If ideals could become so corrupted by power, 
maybe it was simply unrealistic to expect improvement 
through politics. 

Then came the rise of the "religious right" in 1980. 
This perhaps more than any other factor made me ques- 
tion the wisdom of trying to force "Christian" principles 
on government. It is one thing to tell government that 
they must follow my "Christian" principles, but when 
my political adversaries use the same tactics and ra- 
tionale to push their agenda for "Christian" action, then 
things get confusing. As I listened to this new political 
force call the nation to repentance in a variety of areas I 
began to realize how my own understanding of "Chris- 
tian" principles had been molded by liberal politics in 
the same way theirs had been molded by conservative 



Instead of aligning itself with the left 
or right in order to bring about 
change, the church can demonstrate 
to the world the wisdom of God. 



ideals. I had worked for peace and human rights while 
ignoring other evils such as abortion, government waste, 
and the rising acceptance of immorality. 

Rising above the trappings. Thus at the ripe old age 
of thirty, I find myself advocating yet another position, 
a way I see as rising above the trappings of partisan 
politics so prevalent today. Instead of aligning itself 
with the political left or right in order to bring about 
social change, the church can demonstrate to the world 
the wisdom of God's word by our relationships and 
lifestyles in the kingdom of God. We can model a biblical 
lifestyle as a body, and eradicate evils in America by 
helping sinners be changed by Christ, rather than by 
outlawing sin. 

As participants in a democracy it is certainly not inap- 
propriate to speak prophetically to our government 
about moral issues. Let us be careful in doing so, 
however, that we speak clearly for biblical truth and jus- 
tice without parroting the arguments of either the 
political right or left. These are my concerns, arising out 
of my observation of my own life. What are your 
concerns? ^ 



GOSPEL HERALD Volume 77 Number 10 

Editor: Daniel Hertzler News Editor: Richard A. Kauffman 

The Gospel Herald (ISSN 0017-2340) was established in 1908 as a successor 
to Gospel Witness (1905) and Herald of Truth (1864). The Gospel Herald is a 
religious periodical published weekly for the Mennonite Church by the Men- 
nonite Publishing House, 616 Walnut Avenue, Scottdale, Pa. Subscription 
price (in U.S. dollars): $18.95 per year, three years for $52.00. For Every 
Home Plan: $14.90 per year mailed to individual addresses. Eighty Percent 
Plan: $16.75 per year to individual addresses. Gospel Herald will be sent by 
air mail upon request to overseas addresses. Write to Customer Service for 
current rates. Change of address should be requested six weeks in advance. 
Send all material for publication to Gospel Herald, Scottdale, Pa. 
15683. Second-class postage paid at Scottdale, Pa. 15683. Litho- 
graphed in United States. Copyright c 1984 by Mennonite Publishing House. 
Canadian subscriptions: Second-class postage paid at Kitchener, Ont. Regis- 
tration No. 9460. 



Robert Knapp is copastor of First Mennonite Church, Canton, Ohio. 



March 6, 1984 



1H7 



Coming to terms with le missionaire 

by John Paul Lederach 



A little over a year ago, my wife and I returned home 
having finished a term of service in Spain with the Men- 
nonite Board of Missions. Not long after, we came face- 
to-face with a long-expected and sometimes overwhelm- 
ing task known to all returning mission personnel: De- 
putation. For the first time we would be venturing out to 
different churches, giving talks, showing slides, and 
presenting "our story." Unavoidably, my mind began to 
run through childhood memories of missionaries, 
Mission Sundays, slide shows. 

To be honest, I was having conceptual problems com- 
ing to grips with the fact that now / was that mis- 
sionary. Images, conveyed through words, are a power- 
ful medium. And I had a difficult time sliding myself 
into the image the word "missionary" conjured up in my 
own mind. I still do. 

Actually, facing deputation was not the first time I'd 
wrestled with the images generated by the concept "mis- 
sionary." I have been particularly intrigued with my 
own and others' images of mission work since I first left 
for Belgium in 1975. There, I lived and worked with up 
to 35 university students, mostly from Africa. Given 
that we were all "strangers" in a foreign land, we 
developed close and somewhat unusual friendships. As a 
direct result of the multinational flavor at the Foyer 
Livingstone where we all lived, it became commonplace 
to identify each other, not by our names, but according 
to our nationality or culture. Thus, some were referred 
to as "les camerounais, " "le columbien, "or "Varab. " 

In more intimate circles, where joking and mutual rib- 
bing was the name of the game, we often tried to outdo 
each other, by coining identities and phrases explaining 
who the person in question really was. When it came to 
me, I began to notice over time a certain hierarchy of 
name calling. Quite often it started with "Vamericain, " 
then dropped to "le capitaliste, " and ultimately bot- 
tomed out with "le missionaire. " 

In our little game, they couldn't get any lower, nor 
have a more effective impact. As can be imagined, at 20 
years old, I wasn't particularly interested in being 
known as "the missionary" among my peers at the 
Foyer! However, the game did serve to raise my 
curiosity about why that image packed such a punch, 
both for them and for me. 

In a few words, the task of missions is to make known 
the good news of our Lord Jesus Christ. Through the 
course of history, however, the good news has often been 
perceived as a package, an item, a product to be had, 
handled, and propagated. The means by which this is ac- 



John Paul Lederach has served in Spain with Mennonite Board of 
Missions. He is currently a student at the University of Colorado at 
Boulder. 



complished is commonly known as "missions," and it 
often carries with it an image of an enterprise sending 
out people with its product. Although contemporary 
mission work has more subtle ways of communicating 
than in the days of the Christians and infidels, it is often 
disturbingly easy to find the attitude that "truth " is 
something "we have" that "they don't" and which "they 
need." Inevitably, this establishes a sense of superiority. 
Perhaps this explains something of the impact of the 
name-calling hierarchy among my university friends. 

"American" was a nationality reference. However, we 
all shared the fact that in this century we were from dif- 
ferent nations, each having good and bad points, and, 
therefore, it wasn't very threatening. "Capitalist" is 
more threatening because it begins to make inferences 
about our relationship, especially when made by third 
world university students to an American friend. 

"Missionary," however, is a far more stark relational 
assessment: Those who have truth have come to 
enlighten and change those who don't. I believe that fac- 
ing and dealing with this image of missions poses one of 
the most perplexing and difficult problems confronting 
present-day Christianity. 

Shaking the foundation. Wrestling with this prob- 
lem throughout our stay overseas inevitably led to the 
question: What images does the Bible offer? In my 
opinion, one of the most challenging is found in the first 
chapter of the first epistle of John. I'd heard John's 
words so routinely repeated in Christian circles that 
they practically had lost their impact. However, in 
recent years, I've been surprised with the unexpected- 
ness of several verses, particularly 3 to 7. 

"That which we have seen and heard we proclaim 
also to you, so that you may have fellowship with us; 
and our fellowship is with the Father and with his Son 
Jesus Christ. And we are writing this that our joy 
may be complete. 

"This is the message we have heard from him and 
proclaim to you, that God is light and in him is no 
darkness at all. If we say we have fellowship with him 
while we walk in darkness, we lie and do not live ac- 
cording to the truth; but if we walk in the light, as he 
is in the light, we have fellowship with one another, 
and the blood of Jesus his Son cleanses us from all sin" 
(1 Jn. 1:3-7). 

This was surprising and unexpected because it shook 
the foundation of the paradigm that missions and proc- 
lamation merely entailed the task of getting others to 
accept a package we had and they didn't. John seems to 
project that truth is not something you have or own, it is 
something you unceasingly seek, a process you pursue. 



168 



Gospel Herald 



Furthermore, this truth-seeking process is enhanced 
through relationships, through fellowships with each 
other, and with God. John's very curious invitation is for 
others to join him, because his truth-seeking venture is 
dependent upon them. 

Unexpectedly, communication of the message is 
bound up with entering into a mutually challenging and 
beneficial relationship, not only with God, but with the 
very people to whom the message is being directed. 
Those who bear witness to the truth proceed with an at- 
titude, not that they are its owners and therefore supe- 
rior to the recipients of their message, but para- 
doxically, in a mystical God-directed fashion, that they 
are participants in seeking to pursue that truth. So de- 
pendent are they upon others joining their quest that 
their joy is incomplete without them. 

On a second level, John seems to be making another 
statement about an image of missions. Obviously, the 
incarnation had a tremendous impact on him. However, 
he doesn't dwell on it as merely a mystical divine inter- 
vention into human history, an event to be platonically 
contemplated. Rather, he perceives the incarnation as 
an example, a pattern of interaction, an unexpected 



Those who bear witness to the truth 
are not the owners of it, but par- 
ticipants in the search. 



model of communicating truth. Furthermore, as verses 
3 to 7 indicate, this model of incarnational interaction 
must be pursued by the church. Essentially, according 
to John, the community of believers is now Christ's 
body, the continuation of the Word becoming flesh. 

Not all theological perspectives follow this pattern. In 
their evangelistic and mission work many consider, in 
practical terms, that the church is accidental to God's 
salvation plan. At best it is a "benefit" or a "by-product" 
tacked onto the overall package. Part of this may be the 
result of the emphasis placed on the ideal of personal 
salvation. 



Let's not be mistaken, as Mennonites, we have always 
had a historical theology of personal salvation. Adult 
baptism, for which our Anabaptist forefathers were 
named, was fundamentally concerned with the idea that 
nobody, neither the priest nor the church, could save for 
you. It is something each and everyone of us must decide 
for ourselves, in a personal relationship with Christ. 
However, in many circles there has been a confusion 
between personal and individualistic salvation. While 
salvation must be personal, it is never individualistic or 
exclusive. Salvation takes place, not at the exclusion of 
other believers, but in close relationship with them. 

Herein lies the key to John's image of missions, an 
image clearly marked by the incarnation: The com- 
munity of believers is not a by-product, it is an integral 
part of salvation and God's redemptive work. According 
to John the miracle of salvation is that it binds and rec- 
onciles us in union not only with God but with each 
other. Fellowship with God means fellowship with each 
other. Walking in the light as he is in the light we 
experience, in relationship to each other, salvation and 
God's truth. 

In conclusion, rather than an image of missions as an 
enterprise sending people in order to present a product, 
or confront nonbelievers with a proposition, John's 
image is that of missions as the ongoing process of seek- 
ing to understand God's truth more fully through rela- 
tional interaction, characterized by open and honest 
sharing, mutual support, and acceptance. His is the 
model of incarnational missions in which the quality 
and character of our attitudes and relationships are the 
elements that distinguish the presence of Christ in the 
world. 

These are neither superiority complexes, nor power- 
based relationships. The call to fellowship with us and 
with God is a striking characterization of relational 
interdependence, incarnated within the community of 
believers and continually proclaimed and extended to 
those outside the church. It provides us with an image 
and model of missions which unremittingly challenges 
us to integrate proclamation and fellowship, and to 
pursue truth through committed relationships. ^ 



I'M LISTENING, LORD, KEEP TALKING 



God gives no brush-offs By chance I 
happened to be in his neighborhood and 
noticed him outside at work in his 
garden. We had not seen one another in 
years, but I considered him a close 
friend in the past. So I stopped and we 
chatted. Much had happened since we 
last met and I was eager to speak, to 
listen. But after a few minutes of con- 
versation, my friend said to me, "Well, 
you probably have things to do. . . . " The 
implication was all too clear. I hesitated 
a bit, then said a quick good-bye. 

Since that time I have recalled the 



event many times, always with a bit of 
sadness, embarrassment. I had not 
meant to force myself upon him. The 
recollection was depressing, until the 
Lord pointed out something that erased 
the pain. He said to me, "Be thankful I 
never acted that way when you entered 
into conversation with me. Sometimes 
there is quite an interval before you stop 
in, sometimes I am quite busy, on occa- 
sion your contact is purely personal, 
even selfish. But I listen, hear you out." 

How true! Never have I come to God 
in prayer when he brushed me off. Al- 
ways he listens. And always I felt he 



wanted me to stay, was interested, 
eager to renew acquaintance. 

Now, when I recall the incident, I am 
no longer embarrassed, hurt. Instead, it 
becomes a heavenly reminder. From 
that incident I leap into conversation 
with God. It is like a conditioned 
response: First comes the stimulus, the 
thinking about the original event, then 
automatically a session of talking with 
God, usually one in which I thank and 
praise him for his availability. What 
once depressed me, now releases me. 
What saddened me, now makes me glad. 
It is another illustration of how God 
works out everything for our good. 
Thanks, Lord.— Robert J. Baker 



March 6, 1984 



169 



Three short peace pieces 



But what about the Russians? 

by J. Nelson Kr ay bill 

"But what about the Russians?" 
"What about the criminal who attacks someone you 
love?" 
"What about Hitler?" 

I frequently have others place these questions before 
me. The assumption behind them is that peace is a noble 
and nostalgic idea— but we live in a real world, and 
you've got to be realistic, and sometimes you must 
respond with violence. 

Indeed, it would be naive for us as a country to believe 
all other nations seek our well-being. It would be foolish 
to take a midnight stroll all alone in Central Park. And 
to answer a question that always comes, I do lock my 
home. 

Persons who query the pacifist often labor under 
another assumption. The belief is that in the face of vio- 
lence there are only two alternatives: (1) to respond with 
violence, or (2) to do nothing. Behind the questioning 
there may even be an unspoken suspicion that the peace- 
loving person is either a traitor or a coward. 

I speak to you today as a fellow Christian, and as one 
who takes seriously the life model of Jesus Christ. I 
believe through Christ we have a window into God's 
intention for human relations— a way that rejects vio- 
lence, but is not inactive in the face of evil. 

It may have been more "realistic" for Jesus to join the 
guerrilla movement of his day, and rise up in armed re- 
bellion against the hated Romans; but Jesus took 
another road. 

It may have been more "realistic" for Jesus to 
assassinate religious leaders who wanted him on a cross; 
but Jesus took another road. 

That road took him to a cross, to a peculiarly political 
death at the hands of his enemies. And Jesus left his 
followers under no illusions about the cost of taking his 
way: "If any one would come after me, let him deny 
himself and take up his cross, and follow." 

I submit to you that Jesus was neither a traitor nor a 
coward. 

I suggest that Jesus' way took a full measure of 
courage, and paved the only way toward a real hope for 
peace. 

What Jesus knew was that violence begets violence, 
nothing else. Hatred that produces a harvest of violence 
will quickly go to seed, and the winds of time will scatter 
the seeds of hatred far and wide. The seeds will take 
root, and hatred will again grow in times and places we 
cannot imagine. 

If Jesus had died in a two-sided sword fight with his 
enemies, he would not even be a footnote in history. 
Millions have done that, millions who wanted to do 
something about evil and enemies. Jesus also wanted to 



do something. But his doing was so different and unex- 
pected that even closest friends did not understand. 

Instead of feeding the endless cycle of hate and vio- 
lence, Jesus broke into it with elementary acts of love. 
He told his followers to carry the occupying soldier's 
pack an extra mile. He told them to give the cup of cold 
water, to return kindness for abuse, to love those who 
hate you. 

Jesus had no romantic ideas about how this strategy 
would work. He knew all along his cross would come, 
and he instructed followers to prepare for their own. But 
Jesus invested his life in something that transcended 
even his own interests and safety. Our Lord never 
blessed the romanticist who simply dreams of a harmo- 
nious world. 

He did say, "Blessed are the peacemakers." He called 
his disciples to active and courageous reconciliation. 
Whether it is Bridges for Peace,* or prayer for enemies, 
or taking in refugees, or corresponding with Soviet 
citizens, or sending food to hungry peoples— we must 
plant the seeds of hope, love, and communication. 

Jesus showed the way to assertive and nonviolent in- 
tervention in situations of conflict. He was willing to lay 
down his life in a response of massive love. 

Does the way of the cross hold the last real hope for 
peace in our troubled time? 

*Bridges for Peace is a project initiated by the United Church of Christ 
in Vermont and New Hampshire. It seeks communication with Chris- 
tians in the Soviet Union, with the goal of influencing public policy in 
both nations so that the nuclear arms race will be stopped. 



J. Nelson Kraybill is pastor of the Taftsville (Vt.) Chapel. This 
article is a meditation given at an interfaith vigil for peace in 
Woodstock, Vt. 



An apartment perplexity 

by Harvey Yoder 

The John Doe and Ivan Doesky families lived at op- 
posite ends of a fine apartment complex in Solarville. 
Being quite well to do, they were the envy of their 
neighbors in the same building, many of whom were 
sick, hungry, and lived in overcrowded and unsanitary 
conditions. 

Unfortunately, the Does and the Doeskys developed a 
strange fear and mistrust of each other. "The Does act 
like they own the whole building," charged the Doeskys. 
"Not so," retorted the Does, "the Doeskys are the ones 
out to take over everything." 

As the feud got worse, each household tried to get as 
many neighbors on their side as possible. They also 
began keeping firearms on hand just in case there was 
any trouble— handguns at first, then automatic rifles, 
then whole roomfuls of heavy artillery. 



170 



Gospel Herald 



To gain even greater security, the Does began experi- 
menting with the ultimate weapon, dynamite. It wasn't 
long, of course, before the Doeskys had some of their 
own. The Does were appalled. "Now we have to have 
even more dynamite," they insisted, "in order to defend 
our precious freedoms and to maintain peace in this 
apartment." 

As time went on, the Does and the Doeskys developed 
ways to completely annihilate each other. But since they 
still didn't feel safe, they each added enough explosives 
to do it twice, then three times, then four, adding new 
supplies of the deadly explosive every day. Improved 
wiring systems made it possible for either family to 
blast and burn each other by remote control, over and 
over again if necessary. Costs mounted, creating a terri- 
ble strain on the family budget. 

But all along small groups of residents in the building 
wondered why all this was necessary. "Is depending on 
dynamite for security really a show of strength or of 
weakness?" they asked. "How can adding still more ex- 
plosives make us safer?" 

"What's more," they added, "what about the apart- 
ment's Builder and Owner? Haven't we forgotten that 
we're only tenants here? 

How do you think this story might end? 

1. A few of the Does convince the rest of their family 

to visit the Doeskys and arrange a truce. 

2. Other tenants in the building develop their own dy- 
namite capabilities, triggering a giant conflagra- 
tion. Only a few badly scarred survivors remain. 

3. There is an accident or miscalculation, with the 

same results. 

4. Threats mount, a button is pushed. Again, the same 

outcome. 

5. Concerned tenants raise such a cry of warning that 

a worldwide, Nineveh-like repentance results, thus 
reducing the threat to the apartment. 

6. The Landlord returns to evict the tenants from 

the apartment with the words "Depart from me 
..." and "Blessed are those who have worked for 
peace. They shall be called sons and daughters of 
God." 



Harvey Yoder is pastor of Zion Mennonite Church, Broadway, Va. 
He is on leave to study at Associated Mennonite Biblical Seminaries, 
Elkhart, Ind. 



How a mother teaches peace 

Richard McSorley 

The group listened intently as thirty-eight-year-old 
Barbara Roth told how she taught the Peace Pastoral to 
her ten children. "I had read about how God had shaken 
up Moses and got him to free the people from Pharaoh. 
Then God shook the Egyptians with the plagues, and 
told Moses how to lead the people out to the Promised 
Land. 

"That's what the bishops seemed to do in the Peace 
Pastoral. They told us about the moment of crisis that 
has reached the human family, and then put before us 



Christ's way to peace. That's what I tried to do with my 
children. I told them about the horrors of nuclear war, 
what it would do, and then I put before them the way 
that Christ wants us to go. So I put hope before them. I 
didn't just leave them with the bad news of nuclear war. 

"The older ones, fifteen to eighteen, didn't pay 
too much attention. The boys (I have nine boys and one 
girl) have taken on the macho spirit of the country; 
they've listened to the violent culture around us, and 
they don't want to hear this peace message. So they 
pretty well put it aside. 

"The younger group, ages eight to fourteen, listened a 
bit. They thought that maybe mother is right: she's 
often right when she talks, but this sounds somewhat 
crazy, and a lot of their friends wouldn't agree with it, 
especially when I asked them to go out on picket lines 
with me. 

"But the youngest group, from eight down to five, 
they listened. They believed what I said and they wanted 
to hear more about it. 'Mommy, would we not see you 
anymore, if there is a nuclear war? Will all the houses be 
gone? Will we see the family anymore?' 

"They wanted to hear as much about it as I would 
have time to tell them. And they wanted to know what 
to do about it. And they listened when I told them that 
Jesus' way was not a way of war, not a way of killing. 
But that his way was one of love. And they understood 
it. They wanted to know what to do about it. 

"They were so receptive that they wanted to bring up 
the topic whenever they could. And the older ones 
listened to what I was saying to them. ... As time went 
by, they began to accept some of it. 

"The one exception to this pattern was my sixteen- 
year-old daughter Michele. She accepted immediately. 

"Now the family is a microcosm of the whole of so- 
ciety. And I think that what happened in my family is 
what might happen in the wider society. There are some 
who are ready for the message, and accept it im- 
mediately. And they try to do immediately what they 
can. Then, as the talk goes on and the work goes on, 
those others who initially refuse to listen, hear some 
parts of it and begin to respond. And as time goes on, 
they may respond more." 

Barbara Roth's presentation was amazing enough, but 
when I learned more about her, my amazement grew. 
Besides being the mother of ten children, ages four 
months to eighteen years, she is also the owner and 
operator of a day care, which takes care of 65 children a 
day. Her husband, Ronnie, is a drywall plasterer, so 
Barbara needs to work to bring in some income. She 
does this through the day care center, and through doing 
research on social issues at West Palm Beach College, 
three or four days a week, in the afternoons. Two or 
three evenings a week, she takes care of two cancer 
patients, one 89 years old and one 96, who need someone 
in the house with them in the evening. 

That would sound like a full program. But, in addi- 
tion, she is the co-founder and organizer of a soup 
kitchen, which is open every day. After she gets all her 
children off to school, at nine-thirty she starts driving 
toward the soup kitchen. On the way she picks up soup, 
which has been programmed to be prepared at various 
homes; she goes to the Dunkin Donuts shop and picks up 
yesterday's doughnuts. She delivers the soup and 



March 6, 1984 



171 



doughnuts to the soup kitchen, where she stays a while 
to see how things are doing. Then she moves on to the 
day care center, where she picks up twelve children in 
her van; she takes them out to the park for lunch. 

I know this sounds like a full day, but there is more. 
She finds time to attend the 5:15 mass every day at Holy 
Name Church, at which she is a leader in the Justice and 
Peace Committee. 

When questioned as to how she got into the peace 
issue, she said, "Well, it's all part of the package. If you 
see the poor in need, and try to help them, you begin to 
see that something is wrong with society and, if you 
wonder why they don't have food, you soon see the 
reason. You begin to see that so much of the government 
monies are being spent for weapons of death. . . . You 
see the old people neglected; cast off by society. You see 
more of the need of compassion for each other, which is 



contradicted by the military program. So you go from 
the small to the large, and then back again to the small. 
Up and down, you see it is all part of the one thing. We 
have to be interested in each other, and help each other. 
I try to share with others what God has given me. Our 
family is not rich, but we have more than others. So we 
try to share." 

Instead of using the excuse that she has ten children, 
she says that it is precisely because she has ten children 
that she is concerned about peace, and about helping the 
needy in the world. "I try to show them, by example, 
how to do something about it." 

Barbara is an extraordinary teacher, both by word 
and by example. ^ 



Richard McSorley serves in the Center for Peace Studies at 
Georgetown University, Washington, D.C. 



HEAR, HEAR! 



Listen to someone 

It's happened more times than I'd like 
to remember in the past few years. 
Whether the issue is homosexuality, di- 
vorce, the prayer veiling, women in 
leadership, church membership— if I 
take a position a bit different than 
someone more "conservative" than 
myself, I am accused of "opening the 
floodgate," "anything goes anymore," or 
worse, "you don't believe the Bible." If I 
take a position a bit different than 
someone more "liberal" than myself, I 
am "closed-minded," "a stick-in-the- 
mud," "a prisoner of tradition," or 
worse, "you don't follow the Spirit of 
Jesus." 

To my mind the sin of both responses 
is the fierce judgment laid upon me. 
And these responses are repeated by 
many persons in countless situations 
involving countless issues. As a Chris- 
tian, I believe that the "traditions" and 
"the Spirit of Jesus" need to talk with 
each other. For without the traditions 
we couldn't know about Jesus. And 
without the new wine of Jesus' Spirit we 
could know only the bondage of old 
wineskins. Traditions and new wine 
need each other. Liberals and conserva- 
tives need each other. It's hard to hear 
when judgment and fear are the first 
foot forward. It's hard to want to dia- 
logue when a quick quip will "put me in 
my place." 

I pray for more open ears, both liberal 
and conservative, as the church engages 
in the difficult issues of our time. To 
steal a line from Martin Luther King, 
Jr. (does that put me in a liberal cate- 
gory?), "I have a dream" that is similar 
to the apostle Paul's (are the conserva- 



tives happy?) — that eyes and ears, el- 
bows and kneecaps, hearts and hands 
can all live together; they are not really 
the full body of Christ without the 
others. Read 1 Corinthians 12 and look 
around with open ears to someone 
you've not carefully listened to 
recently.— David E. Mishler, Holsop- 
ple, Pa. 

Pay your taxes 

Choosing not to pay federal income 
taxes has an impact beyond whatever 
uses the government might make of 
that tax money. The result will differ 
little whether the motivation is 
conscientious objection, a desire to 
divert the funds to causes considered 
more worthwhile, or to add to one's 
bank account. It also makes little dif- 
ference whether the method selected is 
refusal, resistance, avoidance, or eva- 
sion. 

The U.S. government has three ways 
of raising the money to pay its bills- 
taxing, borrowing, and expanding the 
supply of money (inflation). The latter 
two are closely interrelated in that, 
under a federal reserve system of bank- 
ing, increasing the national debt will 
also expand the amount of money in cir- 
culation. Such an expansion does not 
have to be inflationary and may be 
desirable under certain conditions and 
when properly managed. 

A reduction in tax collections is un- 
likely, as those who advocate tax refusal 
or resistance as a political strategy 
sometimes at least infer, to force a re- 
duction in federal expenditures. Rather, 
since World War II the U.S. government 
has increasingly tended to simply bridge 
any such income/budgetary gaps with 
even more borrowing or even greater ex- 
pansion of the money supply, both of 
which under those circumstances tend 



to be highly inflationary. 

It should be also noted that while 
perhaps federal borrowing will likely 
never actually be repaid, interest on 
that debt must be paid regularly, an ex- 
penditure which must also be funded 
from current tax collections, additional 
borrowing, and/or further inflating of 
the national currency. As the U.S. na- 
tional debt skyrockets as never before 
under the Reagan administration, the 
annual interest payments on that debt 
has itself become an awesome' 
drain on the U.S. treasury 

Inflation is commonly called the 
cruelest form of taxation because, like 
taxes, as the money supply is artificially 
enlarged beyond the national capacity 
to produce real goods and services, pur- 
chasing power is transferred from the 
hands of citizens to the government. 
And, taxation-by-inflation tends to be 
what economists call highly regressive, 
to bear most heavily upon those who 
lack the means to protect themselves 
from the shrinkages in purchasing 
power and real wealth resulting from 
rising prices. 

To deliberately reduce, then, or even 
delay, one's tax payments, regardless of 
the reason, must increase the likelihood 
that the cost of financing government 
operations will, directly (increased 
taxes) or indirectly (inflation), be 
shifted to others. In other words, if I 
don't pay my share, someone else, now 
or later, surely will. 

Shifting one's obligations to others 
with equal, or greater, capacities to pay 
is most difficult to justify by historic 
Christian ethics. But causing inflation 
which becomes a burden on those least 
able to pay is even harder to justify for 
those who take seriously the Christian 
call to live righteously, seek justice, and 
bear one another's burdens.— D. R. 
Yoder, Atlanta, Georgia. 



172 



Gospel Herald 



CHURCH NEWS 



EMC&S Board accepts new governance 
with Mennonite Board of Education 



The Eastern Mennonite College and 
Seminary Board of Trustees approved a 
change in governance and reappointed 
President Richard C. Detweiler at a 
meeting Feb. 16-17. 

The new governance design places 
EMC&S on an equal footing with 
Hesston College, Goshen College, and 
Goshen Biblical Seminary under the 
Mennonite Board of Education. EMC&S 
has been affiliated with but not 
governed by MBE under a "covenant 
relationship" in effect since July 1, 1979. 

Virginia Conference still must ap- 
prove the new design. The relationship 
with MBE would be subject to review 
after five years. 

In addition to full MBE governance, 
the design calls for the board of trustees 
to be reduced in size from 32 members 
to 12-15. Members of the restructured 
board will be nominated by a committee 
representing the 10 constituent con- 
ferences of EMC&S. 

Mennonite Board of Education will 
appoint the new trustees, who will take 
office in August. Current trustees are 
candidates for nomination. 

The new governance design is the 
result of extensive consultations among 
the constituent conferences, EMC&S, 
the Constituent Conferences Committee 
(CCC), and MBE. 

"Full membership with MBE will help 
to clarify the place of EMC&S in the 
coordination of Mennonite Church high- 
er education," President Detweiler said 
after the decision. "At the same time, 
relationships with eastern constituent 
conferences are being strengthened 
through a more clearly defined role for 
the Constituent Conferences Commit- 
tee." 

According to Owen Burkholder, chair- 
man of the CCC and Virginia Con- 
ference moderator, "the question before 
the EMC&S constituency has been, 'Is 
EMC&S a regional or a churchwide in- 
stitution?' The board of trustees has 
taken a significant step toward answer- 
ing that question in favor of churchwide 
participation." 

In a separate action, the board reap- 
pointed Detweiler to a second four-year 
term to begin on July 1, 1985. He has 
been president since 1980 and also is as- 
sociate professor of theology at Eastern 
Mennonite Seminary. 

The board approved a six-month 



sabbatical beginning on July 1, 1984, for 
EMC&S Vice-President Lee M. Yoder. 
He plans to pursue postdoctoral study, 
research, and writing at the University 
of Virginia School of Education. 



New congregation near 
Boston holds first service 

"I'd like to introduce you to a great 
teacher, a person who draws the best 
out of you, and a man we'd all want to 
emulate. His name is Jesus Christ." 

With these words pastor Art McPhee 
began his sermon at the first Sunday 
morning service of a new Mennonite 
congregation in Needham, Mass. The 
Feb. 5 service was an inaugural celebra- 
tion for the "Good Shepherd Christian 
Fellowship." In addition to charter 
members, visitors and out of state 
guests swelled attendance at the first 
meeting. 

With a focus on Eph. 3:14-21, McPhee 
spoke on becoming part of the family of 
God. The family image is appropriate, 
he said, since Christianity is "not a reli- 
gion, but a relationship with a living 
Lord." 

McPhee and copastor Nathan Sho- 
walter worked throughout much of 1983 
to lay groundwork for the new con- 
gregation. McPhee moved to a suburb of 
Boston a year ago for the church plant- 
ing effort, and Showalter is a graduate 
student at Harvard Divinity School. 

Last June a core group of fifteen 




A coffee hour WOS held after the first service 
of the Good Shepherd Christian Fellowship, 
Feb. C>, at Need haw, Maxs. 



persons began meeting at McPhee's 
home for study, prayer, and planning. 
When the group considered locations for 
the new church, they chose Needham 
for at least two reasons: a large church in 
Needham was ready to rent its parish 
hall to them, and there seemed to be an 
opening for evangelical witness in the 
area. 

In the weeks before Feb. 5, members 
of Good Shepherd Christian Fellowship 
publicized their presence through radio 
spots and newspaper ads. They sent out 
a large direct mailing to homes in 
Needham, and invited people through 
personal contact. 

Showalter and McPhee were "very 
pleased" with attendance at the first 
meeting. But they decidedly were not 
complacent. "Our work has just begun," 
said McPhee. "Now we must work hard- 
er than before, following up on new 
contacts made today. We can't sit back 
and let it happen." 

Persons attending Good Shepherd are 
invited to participate in one of two home 
Bible studies that meet weekly in 
homes. The studies concentrate on 
Scripture and discussion questions re- 
lated to the previous Sunday's sermon. 
The pastors prepare a weekly study 
guide for members. "The idea is to have 
each person do serious inductive Bible 
study work on their own," McPhee 
stated. 

While the embryonic congregation 
cannot yet provide a full range of pro- 
grams, there already are Sunday school 



News commentary: 
Acid rain, a silent crisis 

One consequence from burning fossil 
fuels— coal, oil, natural gas— is "acid 
rain." Silently and slowly, acid rain is 
delivering a death blow to life in thou- 
sands of lakes and streams across 
Europe and North America. 

Acid rain kills fish, frogs, and young 
plants. It harms forests and crops, 
damages buildings and roads, corrodes 
metals, and threatens public water sup- 
plies. 

Two hundred and forty-seven thou- 
sand acres of forest in the Erz Moun- 
tains of Czechoslovakia are already dead 
from acid rain. All the fish are gone 
from 100 Adirondack lakes. One hun- 
dred and forty of Ontario's lakes have 
been declared biologically dead because 
of acid precipitation. 

And the Canadian Ministry of Envi- 
ronment warns that if the amount of 
acid in the atmosphere remains con- 
stant or increases in the next 10 to 20 
years, Ontario will lose much of the 
aquatic life in 48,000 lakes. 



J 



March 6, 1984 



173 



classes for preschoolers through grade 
six. A nursery service makes the church 
more accessible to parents with small 
children. 

Eventually Good Shepherd members 
hope to expand the Sunday school pro- 
gram, get involved in singles ministry, 
and find other ways to reach out. "This 
group wants to be mission-minded from 
the beginning," Showalter said. He 
added that the small church already 
gives some support to missionaries in 
Kenya and Swaziland. 

Good Shepherd is one of five church 
planting efforts in New England now 
being sponsored by Lancaster Men- 
nonite Conference. McPhee has urged 
Mennonites to engage in large scale 
church planting efforts in the region, 
with a goal of increasing the present 
twelve congregations to forty in the next 
decade.— J. Nelson Kraybill is pastor of 
Taftsville Chapel in Taftsville, Vt., and 
secretary for the Mennonite churches in 
New England. 



"Preaching" — theme of 
pastors' workshop 

If Mennonite congregations notice a dif- 
ference in the sermons they hear in the 
weeks ahead, chances are their pastor 
participated in the annual pastors' 
workshop on "Preaching in the Life of 
the Congregation," held at Associated 



Mennonite Biblical Seminaries, 
Elkhart, Ind., Jan. 23-27, 1984. 

During the week the 175 participants 
listened to lectures on preaching and 
worship, heard three sermons, took part 
in devotional sessions, and talked about 
related themes in seminar groups. 

Opening speaker, James Earl Massey, 
from Anderson (Ind.) School of The- 
ology, dealt with crafting a sermon. 

'The function of preaching," Massey 
said, "is not to make the Word plain, but 
to apply the plain meaning of the 
Word." The listener, he said, is thereby 
not merely given understanding, but is 
pointed in a direction with the challenge 
"to examine God's assignment for one's 
life." 

Massey called on pastors to find out 
and address the needs and interests of 
the hearers. "The listeners have to be in 
the planning if they are to be responsive 
in the hearing." The task involves walk- 
ing with members during the week and 
living with the Scriptures, he said. 

Truman and Eleanor Morrison, on the 
teaching staff of Chicago Theological 
Seminary, spoke on "Preaching in the 
Life of the Church," and "Preaching and 
the Common Life of the Congregation." 

Truman Morrison dealt with the cul- 
tural and spiritual situation out of 
which sermons need to grow. He said 
Western society is dominated by a 
technology, in itself amoral, which is 
nevertheless being used by society to 
control, manipulate, and dominate. He 
described the social ethos as one of cal- 




Henry Poettcker, president of Mennonite 
Biblical Seminary, turns over the pulpit to 
James Earl Massey, from Anderson (Ind.) 
School of Theology. Massey presented two 
lectures on "Crafting a Sermon" during pas- 
tors' week in January at Associated Men- 
nonite Biblical Seminaries. 

culation, aggressiveness, and the adver- 
sarial bent toward a "will to mastery." 

Eleanor Morrison said pastors need to 
exercise an inner eye in identifying and 
speaking about the issues, needs, and 
cries that arise in the common life of the 
congregation. "For me you are a de- 
nomination which recognizes this fact," 
she said, "by your sensitivity to the 
issues of the world in relief and peace." 

In summarizing the sessions, Harold 
Bauman, Mennonite Board of Congrega- 
tional Ministries, said he had learned 
that his preaching needs to move from 
the abstract to "a form with many more 



How is acid rain produced? 

The combustion of fossil fuels in mo- 
tor vehicles and industries produces 
sulfur and nitrogen oxides. These oxides 
mix with moisture and other pollutants 
in the air to form a chemical soup of 
sulfuric and nitric acid. This chemical 
soup may stay in the atmosphere for 
days, often traveling hundreds of miles 
before returning to the earth. 

Some of it returns to the earth as dry 
particles. Some of it falls to the ground 
with rain or snow. During the winter 
the acid that is in the snow accumulates. 
When this snow melts in the spring, 
these concentrated acids kill insects, 
amphibians, and other life. 

The extent of acid rain 

Eastern North America receives most 
of the acid rain because of the con- 
centration of industries and people 
there. Areas in the East that lack 
limestone bedrock are especially 
vulnerable because limestone bedrock 
acts as a buffer to acid rain. 

The National Academy of Sciences 
(NAS) reported in September 1981 that 
the picture was "disturbing enough to 



merit prompt tightening of restrictions 
on atmospheric emissions from fossil 
fuels and other large sources. In June 
1983 the NAS concluded in another stu- 
dy that a reduction in sulfur dioxide de- 
posits was absolutely essential to reduce 
acid rain. 

The proposed U.S. budget for 1985 in- 
cludes money for further research on 
acid rain, but none for programs 
designed to combat acid rain. 

Negotiations 

The United States is responsible for 
about 50 percent of the sulfur dioxide 
deposits in Canada; Canada is responsi- 
ble for about 10 percent of the sulfur 
dioxide deposits in northeastern United 
States. Clearly a binational pollution 
agreement between the U.S. and 
Canada is essential to control acid rain. 

Yet negotiations for a binational 
agreement begun in 1981 have been 
stalled for the last two years. The U.S. 
administration refused to send two rep- 
resentatives to binational consultations 
on acid rain in New Hampshire and To- 
ronto in January 1984. The political 
fallout from the acid rain dispute is 



nearly as bitter as the rain itself. 

The issue of acid rain is complex. 
Christians must look at it as an earth 
stewardship, lifestyle, and justice issue. 
How much time, convenience, and mon- 
ey are we willing to give up to eliminate 
the acid rain that is killing plants and 
animals in North America and Europe? 

There are many ways industries can 
reduce acid rain— all of which are unat- 
tractive: burn sulfur-free coal; burn pe- 
troleum, natural gas, or city refuse 
instead of coal; and use alternative 
energy sources: solar, water, wind, nu- 
clear, etc. 

Christians concerned about acid rain 
can: use less electricity; use only energy- 
efficient appliances; become more in- 
formed about the issue; convince legisla- 
tors to support the NAS' recommenda- 
tion that sulfur dioxide emissions be 
reduced by 50 percent; and insist that 
the U.S. and Canadian governments 
meet again to negotiate a trans- 
boundary treaty. 

We have the ability to solve the acid 
rain problem. What we need is the will 
power to do what is right!— Art Meyer, 
MCC Development Education Office 



174 



Gospel Herald 




New workers oriented 

Forty-two workers participated in a 
Mennonite Central Committee ori- 
entation at Akron, Pa., in mid- 
January. Twenty-four are beginning 
North American assignments; 18 are 
beginning overseas assignments. 
Among these orientees were ten 
persons from the Mennonite Church. 

These persons and their assign- 
ments are (front row, left to right): 
Roy and Ethel Umble of Goshen, Ind., 
who will be teaching in China through 
a Mennonite Board of Missions assign- 
ment. Gloria Yoder Nussbaum of 
Mesa, Ariz., will be serving for two 
years in Miami, Fla. with husband, 
Harold, where she will work in a 
Church World Service refugee reset- 
tlement program. Irma White, Cleve- 




land, Ohio, served a short-term assign- 
ment during January 1984, at the 
SELFHELP Crafts center, Ephrata, 
Pa. 

Second row: Harold and Joanne 
Neumann, Metamora, 111., have begun 
a three-month assignment with the 
SELFHELP CRAFTS program in 
Ephrata. Harold Yoder Nussbaum, 
Mesa, Ariz., will go to Miami, Fla. 
(with wife, Gloria) where he will serve 
a two-year term in peace education. 
Jan and Peter Shetler (with Daniel), 
Bluffton, Ohio, have begun a three- 
year term in Kinkuni, Angola, where 
Jan will work in community develop- 
ment and Peter in agriculture exten- 
sion work. Elaine R. Martin, 
Lakewood, Colo., will teach English as 
a second language for one year at 
Northeastern Institute of Technology, 
Shenyang, China. 



windows in it," especially as these win- 
dows provide ways to incorporate chil- 
dren and youth. Where children hate to 
go to church the congregation has failed 
in making "the introduction to God a 
positive experience," he said. 

Bauman invited the 50 pastors still 
remaining for the wrap-up session to 
form groups of three to share their new- 
found or reaffirmed understandings and 
the changes they planned to make. 

Some of the changes mentioned in- 
cluded, to "find ways of waiting more 
before God"; to begin sermon prepara- 
tion "by reading the text, then reading 
the text again, and when done to read 
the text"; to "cultivate stories"; and to 
"connect with people before the 
sermon." 



Mennonite women 
in ministry 

Mennonite Women in Ministry met 
twice between sessions of the annual 
pastors' workshop in January at Associ- 
ated Mennonite Biblical Seminaries. 

Nancy Kauffmann, one of the associ- 
ate ministers at College Mennonite 
Church, Goshen, Ind., chaired the 
sessions. She said the meetings ad- 
dressed "certain needs we as women 
ministers have." Most of the 17 women 
who participated serve on ministerial 
teams, one is a chaplain, and one the 
sole pastor. 

In a movement such as is occurring in 
women in ministry, Kauffmann said, 
"we sometimes feel the church includes 
us, sometimes it discourages us, and 
sometimes we feel that everything said 
about us is related to the fact that we 
are women ministers." 

Such a time together, she said, allows 
persons "to discover our connectedness 
in ministry, and receive inspiration and 
encouragement from each other." 

"We're not saying the pastors' work- 
shop doesn't meet our needs. We're just 
using this opportunity to see the other 
women's faces. It's a time to remind 
ourselves to be faithful in our calling 
and to encourage each other to be God's 
person where you are with integrity." 

During one session each participant 
shared one positive experience from her 
ministry and one goal of personal 
growth. 

The group also reviewed the recom- 
mendations in the "Task Force on 
Women at AMBS and in the Church" 
report. "We felt encouraged by it," 
Kauffmann said. "We commend the 
seminary for taking this matter se- 
riously." 

The group hopes that some of their 
agenda will be included in the regular 
workshop sessions for another year. 



Franconia launches 'barn 
raising' project 

"Give a day's wage to EMC" is the 
theme of an offering project initiated by 
Franconia Mennonite Conference in 
response to the loss of the administra- 
tion building by fire at Eastern Men- 
nonite College. The project was intro- 
duced in conference congregations on 
Church School Day, Feb. 26, via bulletin 
inserts, posters, and verbal announce- 
ments. Mar. 25 has been set as the in- 
gathering Sunday. 

In a letter to pastors announcing the 
project, James C. Longacre, conference 
coordinator, shared the vision behind it: 
"We all know the Mennonite and Amish 
tradition of helping neighbors in times 
of loss. If a barn burns, several days 
later neighbors near and far gather to 
rebuild the barn. We have attempted to 
extend that tradition in Mennonite 
Disaster Service work. When disaster 
strikes in our area we give a day, or 
week, to help. 



"Now we would all wish to go to EMC 
a day to help. That is hardly feasible in 
this particular situation. So the thought 
has come, why not give instead a day's 
wage to EMC? 

"We invite all of our people to give a 
day's wage (or more) to EMC to help 
build a campus center to replace the 
administration building." 

Franconia members are encouraged 
to use the "day's wage" concept crea- 
tively in planning the amount they will 
give or pledge — giving instead a week's 
wage or a day at time-and-a-half or dou- 
bling their gift with an employer match. 

The Franconia Conference project 
was already underway by the time the 
EMC board of trustees authorized a 
campaign to raise funds for building a 
new campus center. The trustees and 
EMC administration affirmed Fran- 
con ia's "grass roots" approach as the 
conference's unique way of contributing 
to the newly established campus center 
fund.— Virginia Glass Schlabach, Fran- 
conia Conference News editor 



March 6, 1984 



175 



MDS meets in southern 
California 

Warm weather greeted Mennonite 
Disaster Service workers who gathered 
in Upland, Calif., on Feb. 10 and 11 for 
the annual MDS all-unit meeting. 
Workers and officers met to share 
stories, worship, and discuss mutual 
concerns. 

The hospitality of the Mennonite and 
Brethren in Christ churches in southern 
California matched the weather. Meet- 
ings were at the Upland Brethren in 
Christ Church. 

Regional reporting, the backbone of 
the two-day meeting, included the 
following highlights: 

•Region IV reported on the May 2 
Coalinga, Calif., earthquake that 
damaged 12,057 homes. MDS has 
worked on over 100 homes. 

•Region III reported on damage in 
Houston and Galveston, Tex., from 
Hurricane Alicia. This seven-county 
area suffered $1.8 million in losses and 
22 lives lost. 

•A disaster of a different nature sent 
MDS workers to chicken houses in Lan- 
caster County, Pa. Here 252 flocks have 
been infected by the avian influenza and 
some 11 million birds have been ex- 
terminated. MDSers are assisting in the 
cleanup of affected poultry houses. 

• Ed Eby of Miami, Fla., a longtime 
MDS volunteer, introduced Barbara 
Smith of San Bernardino, Calif., whose 
home was burned in the 1981 fires. She 
said the MDS workers helped her put 
"her life back together as they rebuilt 
her house" and expressed the hope that 
she would be able to serve others in a 
similar way. 

Egon Hofer of Dinuba, Calif., pre- 
sented a new slide set, "The Killer 
Storm of 1982: One Christian Re- 
sponse." This audiovisual tells about the 
overall work of MDS, while focusing on 
the Bay Area mudslides of 1982. Jerry 
and Barb Friesen of Portland, Ore., 
presented a short audiovisual on the 
youth squad program in Hawaii follow- 
ing Hurricane Iwa. 




Participants talk together during a break at 
the annual MDS all-unit meeting held in 
Upland, Calif. 



Jake Swartzendruber of Goshen, Ind., 
reported on Menno Net programs, 
through which almost 300 Mennonite 
amateur radio operators assist MDS. 

Tom Lehman, chairman of Mennonite 
Pilots Association, reported on the ef- 
forts of this new organization to make 
its members available to serve MDS. 

The 1985 all-unit meeting will be at 
Archbold, Ohio, Feb. 8 and 9. 



One small slice of a 
Mennonite Publication 
Board meeting 

On Friday and Saturday, February 3 
and 4, the twelve-member Publication 
Board met in regular business sessions 
in the fellowship hall of the Ashton 
Mennonite Church, Sarasota, Florida. 
Although all sessions but one were open 
to the public, few local persons at- 
tended. I was with the board only a few 
hours on Friday afternoon. 

The session first moved slowly for me 
as the board discussed some budget 
matters with which I was not familiar. 
An unexplained increase in the circula- 
tion of With magazine for youth caught 
the curiosity of the board. Even that 
mild excitement quickly subsided. It 
was that kind of afternoon. 

A coffee break helped. Letha Froese, 
chairperson, asked the board to discuss 
its response to the diversity in the Men- 
nonite Church. The meeting came alive. 
One board member recalled with ap- 
parent nostalgia the way things used to 
be when a simpler church organization 
allowed closer contact with the con- 
gregations that the churchwide agencies 
served. The conversation noted that 
emphases on gift discernment and gift 
development in the local congregation 
had helped create the present diversity. 

No group can talk about diversity in 
the Mennonite Church without reflect- 
ing on the drift toward polarization in 
the church. One board member noted 
that conservatives are uncomfortable 
with diversity. Another confessed that 
liberals also can be extremely narrow 
minded. Each of us usually want to 
create a unity slanted to "my side." 

Every board member, it seemed, had 
heard the claim that there is too much 
in Mennonite media about "peace" and 
the "social gospel." One board member 
assured the others that when peace, 
social action, and the gospel are brought 
together appropriately by a church, it 
grows because individuals have new and 
personal experiences with Christ. 

"Why don't the dissidents within the 
church make use of the official press?" 
asked a board member. "Are articles 
representing a conservative point of 



view systematically excluded from our 
press?" 

"No, not excluded," replied another, 
"but conservatives feel there is a bias 
against the conservative, pietistic, and 
fundamentalist stance — that conserva- 
tives are second-class citizens. Our pe- 
riodicals should adopt a policy of not 
reflecting negatively on conservative 
positions. There must be more respect 
for diversity." 

Nearer the end of the meeting some- 
one observed that though the church has 
a very careful process by which position 
papers are developed, many persons 
read the papers differently. So position 
papers do not in themselves bring unity. 
Unity and diversity lie in the minds of 
the readers. 

"And," an astute board member ob- 
served, "the Gospel Herald is not an of- 
ficial paper. The masthead simply says 
that the Gospel Herald is a religious pe- 
riodical published weekly for the Men- 
nonite Church. Perhaps the church has 
come to expect too much of the Gospel 
Herald." 

The afternoon was soon over. The 
twelve board members and one staff 
person seemed to me to represent suffi- 
cient diversity to be in touch with the 
major diverse elements in the Men- 
nonite Church. Their problems are our 
problems. Their joys, ours. — Martin 
Lehman, General Secretary, Southeast 
Mennonite Convention 



Tucson winter VS 
gets federal grant 

The Tucson, Ariz., winter Voluntary 
service project has obtained a $20,000 
grant from the United States Depart- 
ment of Housing and Urban Develop- 
ment. 

The grant is being used for building 
materials to repair the homes of low-in- 
come families. 

"We should be able to repair a lot of 
homes for people who otherwise would 
be unable to have work done," said 
Tucson winter VS director Earl Moyer. 
"Praise the Lord!" 

Earl noted that the grant proposal he 
submitted — "a long shot"— finished 
11th out of the 90 proposals submitted 
by various agencies. "While presenting 
the proposal downtown different times I 
had the opportunity to share what we 
are about and why we do it," he said. 

Labor for the home repair is provided 
by winter VSers who serve several 
weeks or months while enjoying the 
sunny South. Many of them are farmers 
or builders from the North who donate 
their time and provide their own living 
expenses. 

Nearly 80 persons are serving in 



176 



Gospel Herald 



winter VS this year— 24 in Tucson; 30 in 
Brownsville, Tex.; nine in San Antonio, 
Tex.; and 16 at various locations in 
Florida. The program is sponsored by 
Mennonite Board of Missions. 

Winter VS is so popular that all the 
spots were filled by early fall. 



Pastors and students 
learn how to use media 

A media internship, Jan. 4-27, at the 
Media Ministries offices of Mennonite 
Board of Missions in Harrisonburg, Va., 
helped train pastors and seminary 
students to work at outreach through 
television, radio, and newspapers in 
their local communities. 

The event was to help "congregational 
leaders make good use of the increasing 
opportunities for local media involve- 
ment, such as preparing programs for 
local radio and TV stations," said Media 
Ministries director Kenneth Weaver. 

The internship offered students the 
opportunity for hands-on experience in 
exploring how to address community 
needs and how to communicate the ser- 
vices and benefits offered by the 
churches. 

The students wrote, recorded, and 



edited broadcast and video materials. 
They wrote news releases, designed ad- 
vertisements, developed media plans for 
congregations, and prepared radio and 
TV spots. 

The internship included field trips to 
the Harrisonburg newspap